
t 



AN 

APOLOGY 

FOR BELIEVING IN 

Unitotvuzl Uttonttmtim t 

OR 

AN APPEAL FROM 

THE 

INFERIOR COURT 

or 

BIGOTRY, SUPERSTITION, IGNORANCE AND 
UNBELIEF, 

TO THE 

slrvafijisEai oopsbs? 

OF 

PROPER CANDOR, SOUND REASON, 
GOOD UNDERSTANDING, AND 
TRUE FAITH, 

ALSO, 

JL KEY TO THE BOOK OF 

REVELATION, 

WITH SHORT NOTES ON THE SAME, 



BY SAMdiuL HUTCHINSON. 

i / 

He that Judgeth a matter before he heareth it, it is folly 
and shame to him. — Pro v. xviii. 13. 

Psove all things ; Hold fast that which is good. — 1st 
Thes. v, 2L 

But if any man be ignorant, let him be ignorant. — 1st 
Ccr. xiv, 38. 



NORWAY, ML, _ 

PRINTED FOR THE AUTHOR, BY ASA BABTC? • 

1 827. 




ADVERTISEMENT. 

HEREAS the Author was not favored in the 
days of his youth, with an opportunity to study Eng- 
lish Grammar, his knowledge in that science is im- 
perfect. He therefore begs that his work may be 
excused from grammatical criticisms. But in point 
of doctrine, he seeks no shelter from scrutiny : but 
heartily submits his work to the Candid, Reasonable 
and Understanding Investigation of any man ia 
Christendom, 



PREFACE. 



NOW it came to pass, when I had received and 
acknowledged the idea of Universal Reconcilia- 
tion, that I was very soon prosecuted on a kind of 
sham indictment, purporting that I had received 
a lie, and had become a deceiver. And as 1 de- 
sired to believe nothing but truth, I was willing to 
stand a fair trial, and receive just judgment, and 
abide by the same. 

But when I came to trial, Behold! the court 
was composed of four abominable villains, whose 
names were Bigotry, Superstition, Ignorance. 
and Unbelief : and although I knew that such a 
court had no lawful authority to try any cause 
whatever, being self-made. Yet when I was call- 
ed, I began my plea. But as soon* as I had be- 
gun to speak, Bigotry cried out, " Away with ye : 
We'll hear nothing from ye,- 5 and stopped his 
ears. Superstition immediately joined him, sa}~= 
ing, "We are determined to believe, and practise- 
as our fore-fathers, and ministers have taught us, 
right or wrong, and will not hearken to any thing 
else." Then said Ignorance, " Aye, aye, for we 
know enough already, and we want none of your 
instructions." Unbelief also added, " It is danger- 
ous to trust wholly in the grace of God for salva- 
tion, or in Jesus Christ either, and if you do, you 
will all be eternally lost. And I charge you jury 
not to reason at all upon the subject." So 1 was 
immediately thrust away from the place ol hear- 

Then the jury, which was composed of Calvin- 
ists, and Arminians, (without leaving their seats,) 
made out a verdict according to their charge. 



4 PREFACE. 

from the chief judge, Unbelief: in which they 
condemned my cause wholly unheard. There- 
tore, I appeal from this unjust court; and now 
proceed to make my Plea, or Apology, before the 
honorable, the supreme court of Proper Candor, 
Sound Reason, Good Understanding, and True 
Faith. I have chosen this figurative representa- 
tion of the manner in which many people judge 
of religious ideas and practices, which do not cor- 
respond with their own, for the sake of calling 
the attention of the reader to the nature of my 
Appeal* For I wish you to observe; that as I 
have seen, ana heard that many people whom I 
h id highly esteemed, have condemned my pres» 
ent sentiments as dangerous doctrine, &c, when 
they had never been candid enough to reason on 
the subject at all, so as to understand whether it 
was a subject of true faith or not. I say, I wish 
you therefore to take notice, that I have appealed 
from that Bigotry, which prevents the reader from 
being candid ; and from that blind Superstition 
which is against Reason; and from that Igno- 
rance which blinds the Understanding ; and from 
that Unbelief which hides the truth of God from 
[lie Understanding, and so keeps the place which 
ought to be occupied by true faith in the promis- 
es of God. I wish you therefore not to read my 
book with Bigotry, which means an unreasona- 
ble prejudice against it ; nor with Superstition, 
which means a blind attachment to your own re- 
lidous practices. For if you read with these 
principles in you, you will remain as ignorant, 
and as unbelieving when j'ou have done reading, 
as you are before you begin. 

And be so kind as to consider further, that I 
-make my Appeal, and my Apology, to Candor, 
Reason, Understanding and Faith. 

•These are the tempers, and powers of mind in, 
and with which, I wish you to read my little 
book ; and if you are not exercised with these. 



PREFACE. 



5 



you had as good not read as to read : for I have 
nothing to address to your Bigotry, Superstition., 
Ignorance, nor Unbelief. I have had trial enough 
before that hateful, self-important, pretended court 
-already. Neither am I the first man who was 
condemned in this unjust manner. The Papists 
always refused to hear the reasoning of the Pro- 
testants : but persecuted them to death, without 
giving them a hearing. Yea, and the Presbyteri- 
ans, Calvinistic-Baptists, Quakers, Methodists, 
Free-will-Baptists, and others, have each in their 
turn, been used more or less, in the same man- 
ner by the older denominations, as soon as they 
w r ere supposed to be for any innovation. But do 
you think it an honor to those people who burnt 
the Protestants alive, or those who hanged the 
Quakers in Boston : and banished the Baptists to 
Rhode-Island : that they refused to hearken to 
their arguments before they persecuted them ? 
And if you acknowledge that their proceedings 
were hateful, then be wise enough not to follow 
their example. And especially if you profess to 
be Christians, let your moderation be known to all 
men. 

N. B. I shall omit, in my quotations from Sa- 
cred Scriptures, those words printed in Italics, as 
interpolations, or words supplied by the English 
'translators, because they are not Sacred Scrigr 
lure. 



■&N APOLOGY, 



BEFORE THE SUPREME COURT, 

In which the Jury, composed of Calvinists, Arminians, and 
Universaliats, are desired to be under the immediate influ* 
ance of the honorable bench before mentioned. 



W HEREAS, it is acknowledged by Calvinists, 
Arminians, and Universalists, that all men have 
sinned, Rom. v, 12. That the Scriptures hath 
concluded all under Sin, Gal. hi, 21, And that 
God hath concluded them all in unbelief, Rom. 
xi, 32. Therefore it has become a question 
which occasions much dispute at the present time, 
whether God has determined to employ such 
means as will finally issue in the restoration of all 
his creatures to his own nature ; or whether he 
will finally leave a large portion of them to linger 
under the galling torments of Sin and unbelief, to 
the wasteless range of a world without end. 

This question is the occasion of the following- 
work. And I expect to be able to show, that the 
best evidence which we can have, from Holy 
Scripture, from sound reasoning, and from the 
best feelings of man, is in favor of the restoration, 
and of course that the doctrine of endless torment 
is a false doctrine* In producing this evidence, I 
expect, 

Istlj r . To reason from the Scriptural and ac- 
knowledged attributes of God. 

Sr.dly. From the state of man from Adam to 
Moses, and from Moses to the coming of Messiah, 
and the state of thousands since. 

3rdly. The promises, and prophecies to be f un- 
filed in the gospel dispensation, together with the 
mature of the gospel testimony, and best feelings 



UNIVERSAL RECONCILIATION* 



7 



I believe it is acknowledged by all Christians 
and Christian ministers, that God is Infinite, (let 
us remember that Infinite is a word which means 
more than we can think.) And that whatever 
quality the Holy Scriptures attribute to God, he 
of course is infinite in said quality. Now the 
qualities which the Holy Scriptures attribute to 
him are, Power, Wisdom, Knowledge, Goodness, 
Love, Righteousness, Holiness, Truth, Justice^ 
Mercy, Patience, Light, Life and other such heav- 
enly qualities. 

As I now mean to state the Calvinistic and Ar- 
minian systems, and to show their falsity from the 
nature of God, I would have it noticed, that it is 
an absurd notion to suppose that any one attri- 
bute of Jehovah is opposed to another, as for in- 
stance, to suppose that his justice is opposed to 
his mercy, as is often represented, or that his love 
and goodness are opposed to his power, or his an- 
ger, (or, more properly, ardour ;) for if Jehovah 
was possessed of two qualities at the same time, 
opposed to each other, it would follow of course, 
that he had two minds, or inclinations ; yes, as 
many minds as he had dissenting qualities. And 
it is frequently represented so by those who pro- 
ess to be gospel preachers. They say that jus- 
tice says, cut down the sinner and send him to 
Lernal misery ; but mercy says, spare him, &c. 
Now these are both supposed to be in our Creator, 
as if he had two dispositions towards the sinner, 
opposed, one to the other : or, which is equally 
absurd, to S3} r , that God the Father is for destroy- 
ing sinners, having justice and power to do it ; 
but as if God the Son having more mercy, and 
not so much justice, pleads with his father to spare 
■hern. This idea must be rankly opposed to the 
following Scriptures, Deut. vi, 4, " The Lord our 
God one Lord/' Gal. hi, 20, u But God is one.' 5 
Job xxiii, 3 3, M But he is one, and who can turn 
aim? And his soul desireth even he doeth^' r 

9 



8 



AN AP0LGGT FOB. BELIEVING? IN 



James i, 1 7, " With whom is no variableness^ 
neither shadow of turning.' 5 Mal. hi, 6, " I am 
the Lord, I change not." 

It is evident from the foregoing Scriptures, that 
God is one, and of but one mind, without any va- 
riableness, or even a shadow of turning. Of 
course he never had but one disposition towards 
any creature, neither will he have any other to 
the ceaseless rounds of Eternity. 

But as mercy and justice are supposed to be 
opposed one to the other, I would observe ; there 
is no mercy but what is agreeable to justice ; nei- 
ther is there any justice but what is agreeable to 
mercy : hence, God, by the Prophet, asked man, 
Micah vi, 8, " And what doth the Lord require of 
thee, but to do justly, and to love mercy," &c. 
Now, I suppose every person will acknowledge 
this Scripture is consistent ; but if the above no- 
tion of mercy and justice were true, how could it 
be consistent, if they were opposed one to the 
other ? The man who loved justice, must hate 
mercy, and the man who loved mercy, must hate 
justice. 

But the truth is, the man who hath mercy on 
the poor and distressed, and giveth them of his 
money or goods to relieve their distresses ; he 
acts justty, " for the earth is the Lord's and the 
fulness thereof 5" and if it is rightly understood, 
the merciful man knows it is just that God's suf- 
fering children should be partakers of his bounty, 
let who will be the Steward, who hath the care of 
his goods. While the just man dealeth justly 
with all, he knows it is unmerciful to withhold 
from any man his just due ; and that mercy and 
justice both require that he should do by others, 
as he would have others do by him, in like cir- 
cumstances. 

By this time you cannot avoid seeing that mer- 
cy and justice are perfectly united in man, who 
was made after the similitude of God. and of 



UNIVERSAL RECONCILIATION. 



9 



course, in God. And we may safely trust, that 
all the qualities which the Holy Scriptures attrib- 
ute to him, are united in such a manner as to be 
one Perfect, Eternal, Infinite Being : his power is* 
always exerted in goodness, righteousness, truth 
and love. And while his knowledge extends to 
all events, and to vast Infinity, his wisdom has 
devised the beginning, the operation, and final is- 
sue of all things in mercy, justice and all his Hea- 
venly Qualities. Here we have a view of him as 
lovely, and a God in whom w T e may safely trust. 

Now, it is well known that the Calvinistic Sys- 
tem amounts to the following : — 

That God chose a certain, or definite number of 
mankind, in Christ, before the foundation of the worlds 
unto eternal life. And thai in his oxen time he calls, 
renezcs, and sanctifies, and prepares them for eternal 
glory, without any regard to their faith or obedience^ 
That he was pleased to pass by, and ordain the rest 
of mankind to wrath (eternal misery) for their sins to 
the praise of his vindictive, or revengeful justice* 

This system acknowledges God to be infinite in 
knowledge, and that all events were of course, al- 
ways present with him ; and that God is infinite 
in pow T er, and can dispose of all things as he 
pleases ; but it is as certainly in direct opposition 
to the idea of infinite goodness and love, as it is 
certain that goodness and love in any being, 
causes that being to desire the happiness of oth- 
ers. So now let me ask, what is goodness ? An- 
swer, Goodness is a quality which induces him 
who possesseth it to desire the happiness of oth- 
ers. It is an inclination to bestow in such a man- 
ner as to make comfortable. Now we will look 
into the Bible and see if this definition is not cor= 
rect. Psalm lxv, 4, on to i 3, " We shall be satis- 
fied with the goodness of thy house, of thy holy 
temple. Terrible things in righteousness wilt thou 
answer us, O God of our salvation, the confidence 
of all the ends of the earth. Thou makest the- 



10 



AN APOLOGY FOR BELIEVING IN 



outgoings of the morning and evening to rejoice* 
Thou visitest the earth and waterest it. Thou 
greatly enrichest it with the river of God, is full 
* of water : Thou preparest them corn, when thou 
hast so provided for it. Thou waterest the ridges 
thereof abundantly : Thou settlest the furrows 
thereof. Thou makest it soft with showers : Thou 
blessest the springing thereof. Thou crow r nest 
the year with thy goodness, and thy paths drop 
fatness. They drop the pastures of the wilder- 
ness, and the little hills rejoice on every side. 
The pastures are clothed with flocks : The val- 
leys also are covered over with corn : They shout 
for jojr, they also sing.' 5 

Here is a declaration that while God^ crowns 
the year with his goodness^t is poured forth in 
such tokens of love as to cause the little hills, the 
pastures and the valleys to rejoice, shout and sing 
on every side; and the outgoings of the morning 
and evening to rejoice likewise. Look once more ; 
2 Chronicles vi, 41, u Let thy priests, 0 Lurd 
God, be clothed with Salvation, and letlhy Saints 
rejoice in goodness. 55 Isaiah lxiii, 7, ^ I will 
mention the loving kindness of the Lord, the 
praises of the Lord, according to all that the Lord 
hath bestowed upon us, and the great goodness 
toward the house of Israel, which he hath bestow- 
ed on them, according to his mercies, and accord* 
ing to the multitude of his loving kindnesses. 55 

Hence, it is plainly seen that goodness is ac- 
cording to lovingkindness and mercy: from which 
it is also clearly seen, (if we had never known 
before,) what goodness is, 

Now, compare this, with that doctrine which 
says : That God who is infinite in goodness has 
brought millions of intelligent beings into exis- 
tence without their choice or consent ; while he 
perfectly knew what would be the eternal state of 
every one of them ; for no other purpose (at least 
as it relates to them) only that their existence 



UNIVERSAL RECONCILIATION. II 

might be the greatest possible eternal curse to 
them. 

This sj'stem says, that God is not infinite in love 
and goodness ; and if the wisdom of God is, as 
St. James saith, Chap, in, 17, " Easy to be en- 
treated, full of mercy and good fruits, without 
partiality, and without hypocrisy.' 5 This system 
also denies the w isdom of God. 

Of course, we see that it is utterly certain, if 
our God is infinite in Power, Knowledge, Wisdom 
and Goodness, (as all christians allow,) Calvinism 
is a false doctrine. 

Let us now look at the second grand division 
of present Christendom, called Free-will doctrine 5 
or Arminianism : the contents of which are the 
following : — 

That God has not fixed the eternal state of any man 
by an unalterable, decree* But as all have sinned ; 
And as it was contrary to the will of God that man 
should sin in the first place, and always hath been 
since ; so it always hath been, and is now, his will 
and desire that all men should repent of their sins 
and turn to hinu 

And that he has so loved the whole zuorld of man- 
kind, that he gave his son to die for them all ; and 
that he is the propitiation for the sins of the zchole 
worlds But that in doing this, he has not secured 
the eternal salvation of any man : but has only open- 
ed a way, by making atonement to God for them all, 
io that any man, or all men, are at the freedom of 
their will, to repent of their sins by turning to God* 
and that all who do so, while mortal life continues , 
God, (through what Christ hath done,) can, consistent-* 
ly witji himself , forgive their sins, and give them eter- 
nal life. But that those who will not, and do not 
thus repent before death overtake*, them, it will then 
he too late, and they of course will be eternally miser- 
able. 

This is well known to be the amount of the 
Free-will system* And how does it comport with 



\ 



12 AN APOLOGY FOR BELIEVING IN 

the attributes of God ? I should think it might 
readily be seen, that as Calvinism denies that 
God's goodness is infinite ; so this system denies 
that his power and wisdom are infinite. 

This system says, that God always did, and 
does now will, and seek the eternal happiness of 
all his creatures. This looks very reasonable ; it 
perfectly agrees with the idea that he is infinite in 
love and goodness. And as infinite love and 
goodness cannot fail to love, and seek the happi- 
ness of all, so infinite wisdom is equally certain to 
devise means to carry the object of love and 
goodness into effect. And infinite power cannot 
be wanting of ability to perform what love desires 
and wisdom devises. 

Hence, we may see that there is no wicked de- 
vice of man for his eternal ruin, (supposing man 
was disposed to seek his own eternal ruin,) but 
what God knows how to defeat, and has power to 
defeat, and that his infinite love and mercy moves 
him thereto. 

But the Arminian objects to this in the language 
of Emmanuel Swedenborg, " That if the sinner 
die in his sins, there is no plan, or way of access 
to the soul after the death of the body, for the 
spirit of truth ever to reach him. 55 To which I 
answer, That neither Emmauuel Swedenborg, nor 
any other man ever saw the depths of infinite 
wisdom. And 1 praise God in my heart, that he 
knows how to use means for the recovery of lost 
sinners, beyond what men with all their wisdom 
can devise. And well did the Apostle quote the 
words of Eliphas. Job v, 13, " Hp iaketh the 
wise in their own craftiness. 55 1st Cor. hi, 19, 30, 
and again, " the Lord knoweth the thoughts of the 
wise, that they are vain. 55 But as to the wisdom 
or understanding of God, hear the words of truth. 
Job xii, 13, " With him wisdom and strength, he 
hath counsel and understanding. 55 Psalm, cxlvit, 
5, i; His understanding is infinite. 55 Prov. xxi, 30 5 



UNIVERSAL RECONCILIATION. 



f No wisdom, nor understanding, nor counsel 
against the Lord." No doubt the meaning is, that 
there is no wisdom, nor understanding, nor counsrl^ 
that can prevail against the counsel of God. As 
he saith by the Prophet, Isaiah xlvi, 10, "My 
counsel shall stand, and I will do all my pleasure." 
Again, Isaiah xl, 28, " The everlasting God, the 
Lord, the Creator of the ends of the earth, faint- 
eth not, neither is weary, no searching of his un- 
derstanding ;" and let the words of St. Paul close 
the present quotation. Rom. xi, 33, " O the depth 
of the riches both of the wisdom and knowledge 
of God ! how unsearchable his judgments, and his 
ways past finding out.' 5 

My Arminian brother, wilt thou not be convinc- 
ed that God has wisdom sufficient to devise means 
that shall ultimately be effectual to the recovery 
of all to whom his goodness extends ? but if thou 
still hast a doubt whether he is able to perform 
what his love desires and his wisdom devises, I 
hope thou wilt believe the following Scripture, GeNo 
xvn, 1, " I the Almighty God.'' Gen. xxxv, 11,1 
God Almighty." Gen. xlviii, -3. " And Jacob said 
unto Joseph, God Almighty appeared unto me at 
Luz." 2. Cor. vi, 18, " And ye shall be my sons 
and daughters, saith the Lord Almighty." And if 
any more is needful to show that God is Almighty, 
read Rev. iv, 8 • xv, 3 ; xvi, 14 ; xix,15; xxi, 
22 : Job xxv, 1 5 ; xxn, 25 and 26 : Psalm xqi, 1 0 
Again, see Gen. xviii.I 4, " Is any thing too hard for 
God ?" Jer. xxxii, 17, * Ah, Lord God ! behold 
thou hast made the Heavqfa and the earth by thy 
great power and stretched out arm ; there is no- 
thing too hard for thee." Luke i, 37," " For with 
God nothing shall be impossible." Matt, xix, 26, 
u But with God all things are possible." Mark 
xiv, 36. 11 And he said, Abba, Father, all things 
possible unto thee." St. Paul's words shall 
close this quotation, also : ? Ei»h. hi, 20, u Now tin- 
<o him that is able to do exceeding abundantly, 
above all that we ask or think." 
B 



AN APOLOGY FOR BELIEVING IN 



I have thought about God's using such mean£ 
as would finally issue in the recovery of all things ; 
I suppose others have thought of the same. Paul 
fairly states that God is able to do " exceeding 
abundantly above all that we ask or think." I am 
very sensible " that none by searching can find out 
the Almighty to perfection." Job xi, 7. And there- 
fore the Calvinistic and Arminian systems only 
discover the weakness of the wisdom of man in 
endeavoring to fix a system, in which God should 
be reconciled to the eternal misery of man; and 
they might properly be asked, as hi verse 8, " God 
is high as Heaven, what canst thou do ? deeper 
than hell, what canst thou know ?" 

But as the Holy Scriptures plainly show that 
God is infinite, we may safely argue that nothing 
else is infinite but God. And furthermore, that 
whatsoever is opposed to any of his attributes, 
cannot prevail, so as to hinder the working of his 
love, his wisdom, his knowledge, his power or any 
of his divine attributes. And if it is true, that 
there is no counsel against the Lord, as in Prov« 
xxi, 30. It is certain that the Calvinistic system 
is false in denying that the Counsel of infinite love 
will prevail, and the Arminian system equally 
false in denying the final prevalence of infinite 
wisdom and power. 

And although there are, and hath been before 
now (I doubt not) many godly people who have 
labored to support those systems. Yes, I once 
had an affectionate and beloved father who (I sup* 
pose) was as faithful and sincere a man as ever 
lived in America, who was a believer in, and 
preacher of the Arminian system* Yes, I have 
for many years been a preacher of the same vny- 
self; yet when I discover an idea to be false and 
groundless I cannot support it and at the same 
time be an honest man. 

And having been satisfied that both of those 
r^teaas are op^o^ed to the Scriptural idea of Gcd 4 < 



UNIVERSAL RECONCILIATION. 



I have offered the foregoing considerations in hope 
of assisting the understanding of others ; and shall 
now proceed to show by as sound reasoning as I 
am capable of, and from Scripture testimony, that 
the creation of man, £nd permitting him to sin and 
fall into calamity, and £ven into death, all flowed 
from the goodness or benevolence of God : foras- 
much as a greater display of grace in the final 
happiness of man w?s the object. 

I know that it is said, that God created all 
things for his own glory, &c. and this idea is cor- 
rect, if it is meant that the things and creatures 
of his creation shall be so clothed with his nature 
and sound his praise so is to make a greater dis- 
play cf his glory. But it is not easy to understand 
how God could appear any more glorious by the 
creation of man, if the greatest part of them should 
be so miserable in endless ruin, as to blaspheme 
their Maker for giving them existence. But the 
Holy Scriptures are not wholly silent on this sub- 
ject ; for they inform us Rev. iv. 11, " Thou art 
worthy, O Lord, to receive glory and honor and 
power: for thou created all things, and for thy 
pleasure they are and were created. 95 

Here it is plainly said t^at the motive of God 
in creation, was his own pleasure. Now if we can 
ascertain from sacred testimony, what state or 
condition of man fulfils the pleasure of God, we 
shall readily see, what God intends shall be the 
final state or condition of man. So now we will 
search the Scriptures with this view. 

1. Chron. xxix, 17, "I know also, my God, 
that thou triest the heart, and hast pleasure in up- 
rightness." Psalm lxix, 30, 31, " I will praise the 
name of God with a song, and will magnify him 
with thanksgiving, also shall please the Lord." 
Psalm cxlvii, 11, u The Lord taketh pleasure in 
them that fear him, in those that hope in his mer- 
cy." Philippians, iv, IB, " I am full, having re- 
ceived of Epaphroditus the things from you an 



AN APOLOGY FOR BELIEVING IN 



odour of a sweet smell, a sacrifice acceptable, weH 
pleasing to God." Heb. xiii, 1 6, " But to do good 
and to communicate, forget not ; for with such 
sacrifices God is well pleased." Psalm v, 4, u For 
thou not a God that hast pleasure in wickedness."* 
Eccl. v, 4, " When thou vowest a vow unto God, 
defer not to pay it ; for no pleasure in fools." 
Ezek. xvm, 32, For I have no pleasure in the 
death of him that dieth, saith the Lord God." 
Rom. viii. 8, " So then, they that are in the flesh 
cannot please God." Heb. xi, 8, " But without 
faith it is impossible to please him." 

Thus we see, as it respects the qualities of man, 
that God hath pleasure in uprightness ; that man 
should praise him with thanksgiving, should fear 
him and hope in his mercy ; and communicate 
and do good to the needy. That on the other 
•land, he hath no pleasure in wickedness, in fools, 
in man's unbelief, nor in the death of him that 
dieth. 

Now, I suppose it is unnecessary to quote Scrip* 
lure to prove that the state or condition which un* 
belief, wickedness and foolishness leads to, is in= 
Jignation and wrath, tribulation and anguish upon 
every soul of man that doeth evil. Rom. ii, 8, 9, 
And that faith, hoping in God's mercy, praising 
him with thanksgiving, communicating and doing 
good, directly leads to glory, honor and peace to 
every man that worketh good. Rom. ii, 10. As 
I suppose this is readily acknowledged. 

We see, therefore, with the utmost plainness^ 
that the state or condition of man, which God hath 
pleasure in ; and of course was the motive of his 
creation, is, that man should have glory, honor 
and peace. 

Having (as I think) fairly brought to view, frojii 
sacred testimony, that the glory, honor and peace 
of the creature was the Creator's motive in crea- 
tion, I shall now attempt to 'show, by reasoning 
Irora the nature of God, that we have good ground 



UNIVERSAL- RECONCILIATION* If 

for faith, that this motive will finally be satisfied 
in the restitution of all things. 

As I shall now proceed on a supposition that 
God is infinite or unbounded in all his lovely, and 
adorable qualities or attributes 5 as the Holy 
Scriptures declare, and Christendom universally 
acknowledges ; I would have it remembered, as I 
stated before ; that infinite is a great word, that 
is, it means so much, that we can but just begin 
to think of that boundless ocean which has nei- 
ther depth nor shore. 

Now, as love desires the pleasure and happiness 
of its objects, God being boundless in love, desired 
to see creatures rise and stand in his own image 
that they might enjoy that love in which he was 
infinitely happy. And being infinite in knowledge 
he knew what would be the consequences, the 
fruit and effect of every movement to the bound- 
less range of eternity. Being also infinite in wis- 
dom, he could devise a system of operations, 
(which although it proceeds with thousands of 
thousands of movements or operations ; and the 
movements or operations may appear to finite 
creatures to be contradictory one to another,) 
which should finally issue in the complete fulfil- 
ment of the good pleasure of his will. For the 
judgments of God are a great deep. Psalm xxxviy 
6, " He covereth himself with light as with a gar- 
ment." Psalm civ, % " O the depth of the riches 
both of the wisdom and knowledge of God ! how 
unsearchable are his judgments, and his ways past 
finding out. For who hath known the mind of 
the Lord ? or who hath been his counsellor X A 
Rom. xi, 33, 34. 

And being Almighty, or infinite in power, he 
could (without the least pains) create what he 
pleased, and as he pleased to compose a vast sys- 
tem, and set it in order, and preserve all its nu- 
merous motions until' the purpose for which it was* 
created should be accomplished. And this is a T i 

m 



13 



AN APOLOGY FOR BELIEVING IK 



substantiated by the following declaration of God 
himself. Isaiah xlvi, 9, 10, " Remember the for- 
mer things of old ; for I God and none else : I 
God, and none like me, declaring the end from 
the beginning, and from ancient times that are not 
done, saying, my counsel shall stand, and I will 
do all my pleasure," 

As the foregoing reasoning is supported by such 
a testimony, I consider it conclusive that the will 
and purpose of God from the beginning of all 
things, will in the end be accomplished. And I 
have shewed already, that his purpose in creation 
was his own pleasure ; and that his pleasure is, 
that man shall have glory, honor and peace. We 
shall now presently see 'what the unavoidable 
consequences are, if we may believe sound reason 
or Holy Scripture, particularly with regard to the 
eternal state of man. For if the pleasure of God 
in the happiness of creatures was the motive of 
creation, it necessarily follows, (as God is infinite 
or boundless in knowledge, wisdom and power,) 
that all his creatures will ultimately be happy. 

And it need not be objected here, that the will 
and purpose of God may be accomplished (for 
aught we know) if only a part of his creatures are 
finally happy. For it is self-evident (although 
our ideas of infinity are so scanty) that the desire 
of infinite love and goodness is never completely 
fulfiled so long as any creature is miserable. For 
you must know, if there could be one creature 
any where to whom the love of God did not ex- 
lend ; then his love would not be infinite ; and as 
it is necessarily true, that infinite love cannot ex- 
empt any creature, so he whose love is infinite 
loves all his creatures more than we can think. 

But now comes an objection, to answer which, 
has perplexed the minds of philosophers in past 
ages ; and still perplexes the minds of many ; and 
kas been the cause of inventing many discordant 
systems. The objection is offered in the follow^ 
Lng language ; 



UNIVERSAL RECONCILIATION. VS 

If our Creator is infinitely benevolent, why did 
he subject man, or create him liable to sin, and 
the fruits and effects of sin, which are guilt, fear 2 
terror and despair ; disease, pain, death and cor- 
ruption, and many other less evils. ) If he is infi- 
nite in knowledge he certainly foreknew r all that 
would befall man ; if he is infinite in wisdom, he 
knew how to fix his system in the utmost harmo- 
ny ; and if he is infinite in power, he certainly 
could have prevented these evils, if he had been 
pleased so to do. Why then did he not create 
man in such a state that he could not sin, and so 
have preserved him forever from moral and natu- 
ral evil. 

I answer the foregoing objection thus : When I 
am very weary or tired y rest is altogether more 
salutary than if I had not been tired : and when 
I have been in great distress or pain, and have 
been suddenly relieved ; I have realized the 
sweets of ease and rest which I thought but little 
or nothing of, before I was in pain : yea, I will 
come with this specimen near to the point in hand ; 
I have been exercised much in years past, with 
fears of eternal misery, and considering myself to 
be as bad as others if not worse. I have many 
times been almost in despair ; but since the sub- 
ject has been so cleared to my understanding, 
that I see from the nature of God's attributes that 
he will not permit any of his creatures to be eter- 
nally ruined. When I am blessed with a refresh- 
ing from the presence of the Lord, this is some of 
the sweetest parts of my heart's joy and song of 
praise to God, that I have heretofore been in 
such distress with tormenting doubts and fears 
through unbelief, and that " God has shined into 
my heart to give the light of the knowledge of the 
glory of God in the face of Jesus Christ," 2. Cor. 
iv, 6 . 

And I conclude that God saw that his creatures 
could never be so happy in the enjoyment of his 



20 AN APOLOGY FOR BELIEVING IN 



nature while they should remain ignorant of evil ^ 
as they would be after they were redeemed from 
it. For this cause God created man such, that 
he could rebel and depart from his maker, and 
plunge himself into all the calamities which have 
followed And when he shall be restored to his 
glorious centre from whom he has wandered ; 
then will he receive all those Heavenly satisfying 
graces, the want of which causes man to be such 
a self-tormented wretch while he is in rebellion 
against his maker. 

Jfow, consider the good things of this life which 
we enjoy, for instance : Would it ever be any sa- 
tisfaction to our bodies to receive wholesome food, 
or cold water, if we never had been hungry or 
thirsty ? The answer is, it would not. Then it 
is hunger, which is the want of food ; and thirst, 
which is the want of cold water ; which is the se- 
cond cause of the happiness or pleasure to our 
bodies in eating and drinking. 

From the foregoing specimens it may be seen 9 
that when man is brought to receive the bread of 
God which comes down from Heaven to give life 
to the world, to satisfy the pains of his souPs hun- 
ger ; and the water of life from the wells of salva- 
tion, to quench his thirst for happiness. Then 
will it be known by all who are thus satisfied, that 
their previous wretchedness is the second cause 
of their happiness. 

And doubtless this satisfaction will be as much 
greater in eternity than it is in time, as the state 
to which man will then be raised, is higher thar* 
his present state. When he shall consider what 
depths of distress and calamity, and even death 
itself he is redeemed from ; and view himself with 
all his fellow creatures beyond the reach of tribu- 
lation, or so much as the fear of calamity ; how 
much sweeter will be his joy and consolation, than 
if he never had known the want of those heavenly 
graces How m&st. he be filled with sweet grati- 



UNIVERSAL RECONCILIATION. 



tude to God and the Lamb, in which he will de- 
light himself without any thing to destroy or mar 
his peace in boundless eternity. The prophet 
Isaiah saith, lxiv, 4, " For since the beginning of 
the world have not heard nor perceived by the 
ear, neither hath the eye seen, O God, besides 
thee, he hath prepared for him that waiteth for 
him." And St. Paul saith, 1. Cor. ii. 9, 41 Eye 
hath not seen, nor ear heard, neither have enter- 
ed into the heart of man, the things which God 
hath prepared for them that love him." And this 
same Apostle shows, that in bringing man to those 
glorious things, it has pleased God to make the 
abundance of sin, or the offence, the cause of that 
abundance of grace which man shall receive. 

For after he has shown in Rom. v, 12, and 1 8*, 
leaving out those verses enclosed with a parenthe- 
sis : " Wherefore as by one man sin entered int$ 
the world and death by sin, and so death passed 
up©n all men, for that all have sinned, and that, 
as by the offence of one, upon all men to condem- 
nation, even so by the righteousness of one upon 
men unto justification of life." He then says: 
verses 20, 21, "Moreover the lav/ entered that 
the offence might abound ; but where sin abounded 
grace did also much more abound ; that as sin 
hath reigned unto death, even so might grace 
reign, through righteousness unto eternal life 
through Jesus Christ our Lord." 

Take notice that he does not say, sin reigned 
unto eternal death; but he says, that, even so, 
that is, as far, to as many as sin hath reigned m r 
unto death, even so might grace reign, &c. unto 
eternal life. 

And as we know that God gave the law by 
Moses, so, we are told that it was given to cause 
the offence to abound. But did God mean to leave 
man so ? No, it is positively said that, where sin 
abounded : grace did much more abound, so, as 
to conquer sin completely, and this was the aid- 



22 



AN APOLOGY FOR BELIEVING Iff- 



tive, that as sin hath reigned unto death, grace 
might reign, &e. unto eternal life. 

Is it not therefore obvious that the motive of 
God in creating man such, that he would sin and 
fall into calamity, was a benevolent motive, and 
perfectly consistent with love and goodness ? For- 
asmuch, as it should ultimately issue in man's re- 
ceiving much more grace than he otherwise coulcl 
have received. 

And that St, Paul meant as he wrote to the Ro- 
mans, is evident, in that he repeats the same lan- 
guage to the Galations hi, 18 : ;i Wherefore then 
the law ? it was added because of transgressions, 
till the seed should come to whom the promise was 
made." — He saith also : Rom. in, 5, 6, 7, " But 
if our unrighteousness commend the righteousness 
of God, what shall w T e say, God unrighteous, who 
taketh vengeance, God forbid, for how then shall 
God judge the world ? For if the truth of God 
hath more abounded through my lie unto his 
glory.' 5 From these expressions it is obvious that 
St. Paul meant to he understood that God's truth 
-and righteousness, hath more abounded, and was 
commended by our lying and unrighteousness. 
Again, he saith: chapter vi, 17, u But God be 
/hanked that ye were the servants of sin. 51 

Now, to understand the subject I am upon ib 
any other manner, it would appear absurd to be 
thankful that men had been the servants of sin j 
but, as I have stated the motive of God in it, it is 
not at all perplexing. 

Again, he saith : chapter vui, 20, 21, " For the- 
creature was made subject to vanity, not willingly, 
but by reason of him who hath subjected the same 
in hope : because the creature itself also shall be 
delivered from the bondage of corruption into the 
glorious liberty of the children of God/ 5 This 
passage needs no comment, but shows plainly, that 
the motive of God in making man subject to vanity, 
was^ that he might be delivered : so, we see that 



UNIVERSAL RECONCILIATION* 



23 



deliverance, salvation, redemption into a glorious 
state,u hich should call forth the sweetest gratitude, 
was God's motive in giving up man to calamity. 

So, that the foregoing objection makes nothing 
against the idea, that God is infinitely benevolent; 
but in considering the subject we are led to a fur- 
ther view of the greatness of the knowledge, the 
wisdom and love of God, which passeth knowl- 
edge. I shall now conclude this first part by ob- 
serving, that we think we see in the clear light of 
truth, that all the divine attributes of God are in 
complete union, and hath always been in union in 
all his works that we have any revelation of. That 
in love he sought for creatures to enjoy his own 
happy nature : that in wisdom he devised the whole 
system of creation from beginning to end ; that 
in knowledge he foresaw all events and consequen- 
ces ; that in power and might he created and pre- 
served and performeth whatsoever he seeeth best 
to be done; that in judgment, justice and right- 
eousness he dealeth with his creatures and recom- 
pensed them; and that in goodness and mercy 
he redeemeth them. And we think we have suffi- 
cient evidence from the foregoing view of our 
Maker, that he will never utterly leave any of his 
creatures to be eternallyr uined ; but will continue 
his benevolent operations until all things are re- 
stored to his own Heavenly nature. I thought I 
had finished this first part; but there is another 
objection to Infinite Benevolence, which must be 
answered in this place, which may be expressed 
thus : 

If God is love, as in 1, John iv, 1, For love g§ 
of God — verse 8, For God is love — verse 16, God is 
love, and he that dwellelh in love, dwelleth in God, and 
&od in him. Why (lien is there so much said about 
the anger of God, and, wrath of God in the scriptures 
of both the Old and New Testaments ? 

Now. I am not learned in the Oriental tongues^ 
9nd have no more knowledge of either Hebrew or 



$4 AN APOLOGY FOR BELIEVING IN 

Greek, than by consulting the writings of learned 
men ; and asking them questions when I have had 
opportunity, with a serious desire to know the 
original meaning of the Etoly Scriptures. I have 
been able to ascertain (I hope, correctly) the ori- 
ginal, and definition of some words and short 
sentences both of the Old and New Testaments. 

And as small as this knowledge is, which I have 
of original w 7 ords, I shall make some use of it in 
this work ; and if a learned man should conde- 
scend to read this work, and should find that I 
have made mistakes, I hope he will exercise chari- 
ty towards me, seeing my claims are but small. 

1 shall, therefore, first observe, that I cannot 
think that the original words, which, in our Eng- 
lish version are rendered anger and wrath, (that is 
in God.) are a proper translation. 

I will therefore first give the original words and 
their definition^ from the statement of a learned 
writing which I have read, if I rightly understand 
it, these following are the original words which 
are in the English version rendered anger and 
wrath, and their proper definitions. 

Animi : " inclination, an inclination of the mind 
or spirit." \ :K 

Studium : " an earnest endeavor after any 
thing, study, care, regard, concern, purpose, de- 
sign, exercise," &c. 

When this writer has given this definition, he 
.gives it as his opinion, that the English word in 
the room of anger and w T rath, should have: been 
rendered Ardor. Now let any person who can 
read English, look at the definition here given of 
the original words, and see if there is any thing 
that even looks like what we generally un- 
derstand by anger and wrath. \Je understand 
that anger and wrath are a passioV), or passions, 
being exercised w T ith which, a person is fomented 
into a heat or rage in such a manner as even to 
s£ek to be avenged to an unreasonable degree 



UNIVERSAL RECONCILIATION 



$nd as we see that God, who is love itself is no£ 
exercised with such unreasonable passions, there- 
fore it must be improper to consider either anger 
or wrath (as we understand them) qualities of God, 

And according to the above definition of the 
original words, it is obvious, that the quality of 
jGod which was meant to be described by them, 
is an unchanging determination to pursue his pur= 
pose. And I cannot see, if, " an inclination of the 
mind, an earnest endeayor after any thing, study ? 
care, regard, concern, purpose, design,' 5 &c. is 
the proper definition of the original words 5 but 
that ardor would be a proper translation. 

But that anger and wrath are not a proper trans- 
lation we shall see from the following considera- 
tions :— 

lstly. That if anger and wrath were such pas- 
sions in God as they are in men^ the unavoidable 
conclusion must be, (according to the Holy 
Scriptures,) that God is sometimes foolish, and 
does not work his own righteousness. See Prov« 
xiv, 17, 44 Soon angry dealeth foolishly. 59 Eccl* 
vii, 9, 44 Be not hasty in thy spirit to be angry 5 
for anger resteth in the bosom of fools." James 
s, 20, 44 For the wrath of man worketh not the 
righteousness of God." Therefore it cannot be 
that God is ever possessed of such qualities as we 
call anger and wrath* 

2ndly. If he ever possessed such qualities, ia 
himself, then, according to the Holy Scriptures 
he would be changeable, for they represent him 
as being sometimes angry, and full of wrath, and 
at other times his anger turned away, &c. : See 
Psalm xxx, 5, 44 For his anger a moment, in his 
favor is life." Psalm lxxviip, 38, 44 BuPhe being 
full of compassion, forgave iniquity, and destroy- 
ed not, yea, many a time, turned he his anger 
away and did not stir up all his wrath." Psalm 
lxxxv, 3, 44 Thou hast taken away all thy wrath ; 
ihou hast turned from the fierceness of thine an- 
C , 



26 



AN APOLOGY FOR BELIEVING IN 



ger." Isaiah xn, 1, " And in that day thou shaU 
say, O Lord, I will praise thee ; though thou wast 
angry with me, thine anger is turned away, and 
thou comfortest me." 

Now, we know, when a man is angry, or full of 
wrath, he forms a resolution to be avenged on 
those against whom his anger ds kindled ; but 
when his wrath or anger has abated, he sees that 
his resolution was unmerciful, unjust, and unrea- 
sonable ; and he changes his purpose. 

And if we are to receive the translation in these 
last quoted Scriptures as correct, do they not give 
us to understand that God is changeable from an- 
ger to moderation, and from moderation to anger, 
the same as man is ? 

Sdly. If we are to understand that sometimes 
God is angry with his creatures, and his wrath so 
kindled against them for their sins, that he is de- 
termined to rend, and tear, and destroy them ut- 
terly, and that by and by his anger abates, and 
then he changes his purpose, and is willing to save 
them ; I say, if we must understand thus, we una- 
voidably make the Scriptures contradict them- 
selves ; for they testify that he is unchangeable- 
See Num. xxiii, 19, " God not a man that he should 
Me, neither the son of man that he should repent, 
hath he said, and shall he not doit? hath he 
spoken, and shall he not make it good ?" Deut. 
xxxii, 4, " The Rock, his work perfect, for all his 
ways are judgment." Job v, 13, " But he in one 
and who can turn him ? and his soul desireth even 
he doeth." Mal. hi, 6, " For I the Lord, I change 
not." Heb. vi, 17, "Wherein God, willing more 
abundantly to shew unto the heirs of promise, the 
immutability of his counsel." James i, 17, " With 
whom is no variableness, neither shadow of turn- 
ing." 

These Scriptures show positively that God does 
£ pot lie nor repent; that his ways are all judg- 
* inent; that he is in one mind ; that he does no* 



UNIVERSAL RECONCILIATION. 



27 



change ; that his counsel is immutable ; and that 
with him is no variableness, nor shadow of turn- 
ing. And we know if other Scriptures say, that 
sometimes God is angry, and at other times he is 
not angry ; if they say, that sometimes he is filled 
with wrath and anger against his creatures, so as 
to hate them, and at other times his anger is so ' 
turned away that he loves the same creatures 
(which is a common thing with men who allow^ 
themselves to get angry) 1 say, we know if other 
Scriptures make this declaration, they certainly 
contradict themselves. Therefore when holy men 
of God, spake, moved by the holy Spirit, they 
never meant to represent that God was sometimes 
in an acrimonious, and bitter temper of anger to- 
wards his creatures ; and at other times in a sweet 
pleasant disposition towards them. And the ques- 
tion may now be asked : What did they mean to 
represent by those words which are rendered in 
our English version, anger, wrath, c^c. ? I shall 
now attempt to answer this question, and close 
this first part. 

I have shown before, that God gave up man to 
be liable to sin, and calamity with a benevolent 
motive; in that, God always intended to bring 
him back from his wandering or exiled state ; 
and it becomes needful in this place^ to bring to 
view the means which God uses in bringing back 
man from his exiled state, as far as chastisement 
or punishment is his means. 

And eternal honor be given to God, that he has 
so wisely fixed his plan, concerning us men, that 
the natural, and necessary, and certain fruit of, 
and punishment for sin, is inseparably connected 
with our eternal salvation. It should be remem- 
bered also in this place, that God has no pleasure 
in the sin and rebellion of men ; nor in their mis- 
ery and death, which are the fruit and wages of 
sin. This I have 6hown before to be the plain 
sense of Holy Scripture, 



Atf APOLOGY FOR RELIEVING lit 

But he has pleasure in uprightness, and hi 
man's happiness : and it is certain that infinite 
wisdom and power can, and infinite goodness will 
overrule all the works, and calamities of man in 
such a manner as shall ultimately issue in his 
pleasure, and their eternal felicity. 

And in order to effect this glorious, this God- 
like object, as man is sunk into the depths of ig- 
norance, it is necessary to check his wanderings 
and wickedness, and to show him what sin is, its 
hateful and tormenting nature, and its fruit and 
effect : in order that he may willingly return to 
his M aker. (For it is obviously the sense of Holy 
Scripture, that God always deals with man as a 
moral agent.) 

Now, a manifestation to man of the ardour, or de- 
termination of God against sin ; a revelation of his 
displeasure in iniquity, is that, which to man is so 
lerrible. This I think is evinced by the following 
Scripture : Row. i, 1 8, " For the yrath (ardour) 
of God is revealed from Heaven against all un- 
godliness and unrighteousness of men, who hold 
ihe truth in unrighteousness," Verse 19, u Because 
that which may be known of God, is manifest in 
;hem/ 5 &c. 

Now, when the sinner is convinced that his way 
is perverse and crooked, and that the fruit of his 
doings is misery and death. It seemeth to him 
that God is engaged against him, to hasten his ca= 
lamity, and bring him to ruin ; this continues as 
long as he goes on in his rebellion. But when he 
turns to God with full purpose of heart, the terror 
that was on him on account of his sins, is gone \ 
and now God seemeth lovely. Now, where is the 
change? Answer, it is in the sinner : God is in 
the same ardour against sin now that he was be- 
fore ; but it may seem to man as if his Maker has 
changed, whereas the change is altogether in him- 
self. I conclude this is what is meant in Isaiah 
xn, l, which I quoted before. For in the dispen- 



UNIVERSAL RECONCILIATION. 



sations to ages past it appears, as man was ignor- 
ant of the spiritual, or internal manifestations of 
God ; their iniquity was usually checked or chas- 
tised by external calamities, such as- the sword,, 
famine, pestilence or captivity. And in chapter 
xi, Isaiah speaketh of the return of the captivity 
of Israel, and from verse 11 to the end of the 
chapter, he mentions the reconciled state they 
would then enjo}', the victory which they would 
then obtain, and the highway which should then 
be made for the remnant of them to return, the 
same as their fathers came out of Egypt. Then, 
in chap, xn, 1, he says, " And in that day thou 
shalt say, O Lord I will praise thee, though thou 
wast, angry with me, thine anger is turned away 
and thou comfortest me." 

And there are many who know by experience, 
that when they w r ere laboring under a sensibility 
of the hateful and dangerous nature of their sins, 
that God seemed to be engaged against them, 
which filled their souls with awful fear and terror*. 
But by and by, as soon as they believed that, 
through Jesus, God already had mercy on them, 
and had given them eternal life ; how soon the 
scene was changed ! God then appeared more 
sweet and excellent than they could express, shin- 
ing in the face of Jesus, and what is more won- 
derful still, those same persons are heartily united 
with God against sin, in a measure of that same 
ardour, which, while they were in unbelief was 
such a terror to them. And at the same time 
their souls are as calm and innocent as the harm- 
less dove, and as far from those tempers which 
we call anger and wrath, as love is from hatred. 

I think, therefore, it is plainly evinced, that 
those tempers of mind which we call anger and 
wrath, and which are such in men, are not quali- 
ties of God : but that the meaning of holy men, 
by those words which are rendered anger and 
wrath, &c, in the English version^vas ardour, or^ 



80 



AN APOLOGY FOR BELIEVING if? 



an unchanging determination to destroy sin and 
iniquity, and to punish the transgressor with 
that view. 

And if this view of the subject is correct, as I 
hope and believe it is, we may see that the ob- 
ject of God in his manifestations that are called 
anger and wrath, is a benevolent object. Foras= 
much, as his motive is to punish the sinner to make 
him sick of sin, and to reform him from that which 
is his misery and his death, and to bring him to 
that state of obedience in which he finds life, and 
pleasure forevermore. 

I have not taken it for granted that God's mo- 
tive in punishing sinners is to reform them, al- 
though I believe it ; for I know 7 that many dispute 
it. I shall therefore quote a few passages of Scrip- 
ture to prove it ; and close with a few words* 

Lev. xxvi, 15 on to 44, " And if ye shall de- 
spise my statutes, or if your soul abhor my judg- 
ments, so that ye will not do all my command- 
ments. I also will do this unto you. I will even 
appoint over you terror, consumption and the 
burning ague," &c. " And I will set my face 
against you," &c. " And if ye will not yet for all 
this, hearken unto me, then I will punish you se- 
ven times more for your sins : and I will break 
the pride of your power, and 1 will make your 
Heaven as iron, and your earth as brass, and 
your strength shall be spent in vain ; and if ye 
walk contrary unto me, and will not hearken unto 
aie, I will bring seven times more plagues upon, 
you according to your sins. I will also send wild 
beasts among } t ou w r hich shall rob you of your 
children, and destroy your cattle, and make you 
few in number, and your ways shall be desolate. 

And if ye will not be reformed by me, by these 
things, but will walk contrary unto me, then will I 
also walk contrary unto you, and will punish you 
yet seven times more for your sins, and will bring 
a swo?d upon you which shall avenge the quarrel 



UNIVERSAL RECONCILIATION, 3 I 

of my covenant, &c. " And yet for all that, when 
they be in the land of their enemies, I will not 
cast them away, neither will I abhor them to de- 
stroy them utterly." 

Now, let any person read this 26 chapter of Le- 
viticus, and then say if the motive of God in pun= 
ishing man is not his reformation ; again, see Job 
xxxiv, 31, 32, " Surely it is meet to be said unto 
God, I have borne, I will not offend, I see not, 
teach thou me ; if I have done iniquity, I will do 
no more." Psalm cxviii, 13, "The Lord hath 
chastened me sore ; but he hath not given me over 
to death." Isaiah lvii, 16, 17, 18, For I will not 
contend forever, neither will I be always wroth 9 
for the spirit should fail before me, and the souls 
I have made ; for the iniquity of his covetousness 
was I wroth and smote him I hid me, and was 
wroth, and he went on frowardly in the way of 
his heart, I have seen his ways and will heal him, 
I will lead him also, and restore comforts unto 
him and to his mourners." Lam. hi, 31, 32, 33 9 
54 For the Lord will not cast off forever ; but 
though he cause grief, yet will he have compas- 
sion according to the multitude of his mercies, for 
he doth not afflict willingly, nor grieve the chil- 
dren of men." Hence, it is obvious that the mo-, 
live of our Creator, in chastising, or punishing 
men for their sins, is their reformation, And of 
course I see no substantial evidence against the 
ideas which I before advanced. 

So I shall conclude this first part of my Apolo- 
gy in the following manner : Believing that God 
has more love and goodness than I can think of, 
I cannot see but that his motive in bringing intelli- 
gent creatures into a state of endless pleasure or 
pain, must be, that they might all of them finally 
enjoy endless pleasure. 

Believing that he is equally extensive in wis- 
dom, I cannot see but that he was capable of 
planning his system accordingly. 



3*2 AN APOLOGY FOR BELIEVING IN 

Believing him to be boundless in knowledge^ f 
cannot see but that all events were always plain 
to his view. And believing that he is Almighty, 
I cannot see but that he is able to defeat every 
device that would otherwise prevent the accom- 
plishment of his purpose* 

So that in reasoning from his- adorable attri- 
butes, I am obliged to believe, that his counsel 
will stand, and his pleasure be done ; in that, all 
intelligent creatures, in heavenly gratitude, raised 
to such a degree as shall put forth sweet songs, 
and long sounds of the most hearty thanksgiving 
and adoration to God and the Lamb, who shall 
have raised them from dark corners, and dismal 
pits of earth and hell, and reconciled them to God 
through the blood of the Lamb to enjoy the hap- 
py nature of God, world without end* 

Let no person, therefore, any more blame me, 
as many have done, for hoping and believing that 
the times of restitution of all things will come, un- 
til some one can bring to view at least, as forcible 
evidence from the nature of God against the idea, 
as I have in its favor. 



PART XX 



IN further apologizing for my present belief 
that the doctrine of endless misery is false, let 
us take a view of the state of man from Adam to 
Moses, and from Moses to the coming of Messiah, 
and the state of thousands since* 

It is evident, although there was a lineage from 
Adam to Noah who preserved the knowledge of 
God, that the rest were soon after the days of 
Adam swallowed up in gross ignorance and wick= 
edness ; which we know from the following 
sketches of Sacred History. Gen* vi, 6, 6, 7, 11 5 
\% "And God saw that the wickedness of man 
great in the earth, and every imagination of the 
thoughts of his heart only evil continually. And 
it repented the Lord that he had made man on 
the earth, and it grieved him at his heart/' &c» 
w The earth also was corrupt before God, and the 
earth was filled with violence, and God looked 
upon the earth, and behold it was corrupt ; for all 
flesh had corrupted his way upon the earth." 

Their ignorance may be seen by the following t 
Gen. xi, 3, on to 9. 44 And they said one to anoth= 
er, let us make brick and burn them thoroughly. 
And they had brick for stone, and slime had they 
for mortar. And they said, go to, let us build us 
a city, and a tower, whose top unto Heaven ; and 
let us make us a name, lest we be scattered 
abroad upon the face of the whole earth. And 
the Lord said, behold the people one, and they 
have all one language ; and this they begin to do, 
and now nothing will be restrained from them, 
which they have imagined to do. Go to, let us 
go down and there confound their language that 
they may not understand one another's speech. 
So the Lord scattered them abroad from thence, 



34 AN APOLOGY FOR BELIEVING IN 



upon the face of all the earth, and they left off to 
build the city. Therefore is the name of it called 
Babel, because the Lord did there confound the 
language of all the earth, and from thence did 
the Lord scatter them abroad upon the face of all 
the earth." 

Soon after this we begin to hear of their wick- 
edness again : chap, xin, 12, 13, " And Lot dwell- 
ed in the cities of the plain, and piched tent to- 
ward Sodom. But the men of Sodom wicked 
and sinners exceedingly before the Lord." Chap, 
xvm, 20, 21, 22, u And the Lord said, because 
the cry of Sodom and Gomorrah is great^and be- 
cause their sin is very grievious. I will go down 
now and see whether they have done altogether ac- 
cording to the cry of it, which is come unto me, and 
if not I will know. 4 And the men turned their fa- 
ces from thence and went toward Sodom." Chap, 
xtx, 12, 13, " And the men said unto Lot, hast thou 
any here besides son-in-law," &c^ " and whatso- 
ever thou hast in the city bring out of this place, 
for we will destroy this place, because the cry of 
them is waxen great before the face of the Lord." 

Soon after this, we find that Idolatry, or Pagan- 
ism, began to prevail, if it had not before, which 
shews that the nations were ignorant of the true 
God ; for even the very family from which Abra- 
ham sprang in Chaldea r no longer after his leav- 
ing them, than the third generation, had idol gods, 
chap, xxxi, 19, " And Racbael had stolen the im- 
ages that were her father's," verse 25, on to 30 9 
" And Laban overtook Jacob," &c. "And Laban 
said unto Jacob, what hast thou done," &x. 
" Wherefore hast thou stolen my gods?" 

We see again, what ignorance of God prevailed 
in Egypt, at the time when Moses went there to 
lead out the children of Israel, Exod. v, 1, 2, 
u And afterward Moses and Aaron went in, and 
told Pharaoh, thus saith the Lord God of Israel, 
let my people go" &c "And Pharaoh said, who 



UNIVERSAL RECONCILIATION* 



35 



the Lord, that I should obey his voice to let Israel 
go ? I know not the Lord, neither will I let Israel 

The wickedness of the inhabitants of Palestine 
is described thus : Levit. xvm, 19 on to 25. After 
mentioning a large number of great abominations, 
he saith, " defile not ye yourselves with any of 
these things, for in all these the nations are defiled 
which I cast out before you. And the land is 
defiled, therefore 1 do visit the iniquity thereof 
upon it, and the land itself vomiteth out her in- 
habitants." My limitarian brother will probably 
4iow ask me 5 whether I do not suppose that those 
people were really guilty when they were so 
wicked ? I answer, yes : 1 learn from Holy Scrip- 
ture, that they were guilty enough to suffer death. 
Rom. v, 12, "Wherefore as by one man sin enter- 
ed into the world, and death by sin ; and so death 
passed upon all men, for that all have sinned/ 5 
And further, it is evident that the Antedeluvians, 
and the people of Sodom and Gomorrah were cut 
off, and had to suffer death in a sudden and extra- 
ordinary manner, on account of their extraordi- 
nary wickedness ; and that, too, according to 
what each deserved. For it is said of the Ante- 
deluvians, " that all flesh had corrupted their 
way," &c. But it is said of the men of Sodom, 
" that they were wicked, and sinners exceeding- 
ly," &c. the former were drowned, and the latter 
were burnt alive. Evidently shewing that their 
extraordinary death was the punishment for their 
extraordinary wickedness ; and that their punish- 
ment was proportioned to the degree of their 
crimes: as the Holy Scriptures universally de- 
clare, that " God will render to every man ac- 
cording to his works. 5 ' And this idea is directly 
supported by God's own words, which I before 
quoted from Levit. xviii, 24, f 5, " For in all these 
the nations are defiled which I cast out before you, 
and the land is defiled, therefore I do visit the in- 



36 AH APOLOGY FOR BELIEVING fH 



iquity thereof upon it," which shows plainly that 
the inhabitants of Palestine, being cut off, and the 
Israelites being sent at that time to destroy them 
utterly, was to punish them for their extraordina- 
ry wickedness. It is therefore obvious that while 
death is the common lot ot man, according to the 
judicial sentence of God upon Adam, for the first 
offence, Gen. hi, 19, which condemned all men to 
dust, as St. Paul also said, Rom. v, 14, u Never- 
theless death reigned from Adam to Moses, even 
over them that had not sinned after the similitude 
of Adam's transgression." Which means that 
Adam sinned against the commandment of God, 
when he knew what it was, but the people from 
Adam to Moses, many of them at least, knew not 
what God's commandment was ; because God had 
not given them his law ; as St. Paul shows in the 
13th verse, "For until the law, sin was in the 
world ; but sin is not imputed when there is no 
law." I say, while death reigns over all men in 
consequence of the first offence, which introduced 
sin and death into the world j it is obvious that 
death has frequently been inflicted in an uncom- 
mon manner, as the punishment of uncommon sin- 
ners, on individuals, and on cities and nations ; 
instances of which have their places in the histo- 
ry of man from Adam till now. 
" Although I know some have said that temporal 
death is never the punishment for sin in any case, 
they mean, in the sight of God. But such an as^ 
sertion is from blind bigotry and gross ignorance, 
being a flat contradiction of numerous testimonies 
of Sacred History. 

But as St. Paul said, Rom. y, 13, " Sin is not im- 
puted when there is no law," and he was speaking 
of the same people of whom I am now writing. I 
am obliged to conclude that guilt and condemna- 
tion upon their hearts, or minds, followed them no 
further than they knew what God required of 
them, and they transgressed iU And as it is at 



UNIVERSAL RECONCILIATION. 



'most certain that they never heard of misery in 
the world to come, nor any thing that they could 
do to escape such misery ; there is not the least 
ground, that 1 can see, on which to conclude that 
they must be eternally miserable. For our Lord 
hath said, Luke xii, 47, 48, " And that servant 
which knew his Lord's will, and prepared not 
himself, neither did according 4o his will, shall be 
beaten with many. But he that knew not, and 
did commit things worthy of stripes, shall be beat= 
-en with few." Does this look like that cruel doc= 
trine, that every offender who knew ever so little, 
if he die in his offence, must be beaten with 
stripes eternally? And it is in vain to reply as 
some do, that such will not have so great torment 
as those who knew more, although it will continue 
eternally. For it is absurd to imagine that Jesus 
Christ ever spake so incongruous, as to call an 
eternal suffering under the scalding drops of God's 
infinite wrath, " beaten with few stripes." No s 
-my reader, there is no degree of such suffering as 
is commonly represented by those who preach 
-said doctrine, that can with any propriety be call- 
-€d a " few stripes;" and any man's reason must 
be confounded, and robbed of its whole empire be- 
fore he can conclude that stripes eternally can be 
a u few stripes," for if there was but one stripe in 
a thousand years, you must remember that end- 
less eternity will produce more stripes than all 
the figures of Arithmetic which you can possibly 
put together will enumerate : Yea, infinitely more 
after you have enumerated all you can. So you 
may see that according to what Jesus said, those 
people will not be eternally miserable. -Let us 
now consider the condition of the gentile nations 
from Moses to the coming of Messiah. 

Moses, at the commandment of God, led Israel 
out of Egypt, gave them the law, and God de- 
stroyed the wicked gentiles of Palestine, and set- 
tled them in their place. From that time 5 s&d at 



^% AN APOLOGY FOR BELIEVING *N 

■■ways afterwards, the Lord was called the God of 
Israel, both by the Hebrews themselves, and also 
by other nations. And it is evident that the gen- 
tiles did not consider him their God, nor did they 
consider themselves under any obligation to love 
or obey him. And although jn some instances, 
they were afraid of him, having heard of his 
mighty works in Egypt, in the Red Sea, and in 
the wilderness; yet in other instances they con- 
sidered him like the gods of the gentiles, on.« who 
might be overcome in w r ar, and destroyed. All 
this is clearly evinced by those sketches of* their 
history which you may read in the following pas- 
sages, which, please to turn to, and read for your- 
selves. I. Sam. iv, 6, 7, 8, chap, v, 10, 11. 1. 
Kings xx, 23. -2. Chron. xxxii, 9, on to 17.. 
From which it is conspicuous that the gentile na- 
tions before the coming of Christ, were so igno- 
rant of the. true God, many of them at least, that 
they had no idea of living and having thqir being 
in him, and of course did not consider themselves 
under any moral obligation to hinu 

St. Paul also shows that God did not see it best 
to £ive them any further revelation in those times,, 
and the reason why he did not, we have no right 
to call in question. Acts xiv, 16, " Who in times 
past suffered all nations to walk in their own 
ways," chap, xvu, 30, " And the times of this ig- 
norance God winked at." He also mentions the 
gentiles as in great ignorance and blindness, in his 
Epistles to the christians, as in Eph. iv, 17, 18. 
All of which show that they were as ignorant of God 
as man can be ; for mind ye, while man has the 
common powers of reason he cannot be ignorant 
that there is a great difference between right and 
wrong, and while he does wrong, he is guilty accor- 
ding to the degree of his knowledge of what is right; 

And as Moses shewed, Deut. xxx, 11, 14, that 
there was a moral principle in the hearts of the 
Hebrews in accordance with the law which he 



UNIVERSAL RECONCILIATION. 



had given them, which was to love, and not to 
hate, and as gentiles were in the same moral con- 
ditior*, that the Hebrews were before the giving 
of the law, therefore the gentiles had a moral 
principle in them, by which they knew the differ- 
ence, in some degree, between right and wrong. 
And this idea is confirmed by Rom, ii. 14, 16, 
"For when the gentiles which have not the law, 
do by nature the things contained in the law, for 
these having not the law are a law unto thenv 
selves, which shew the work of the law written in 
their hearts." And there were some among those 
gentile nations, (wicked as the nations were.) which 
were really virtuous, instances of which, were 
Herailitus, Socrates-, Solon,. &c. 

And agreeable to this moral principle of which 
I was speaking, in the infant state of the most an- 
ciient gentile nations, that was, from the time that 
their language was confounded, and they received 
many languages, and were scattered abroad upon 
the face of the earth, as is said by Moses, Deut. 
xxxii, 8, " When the Most High divided to the 
stations their inheritance, when he separated the 
sons of Adam.' 5 For it was from that time that 
they became distinct nations, and having different 
Janguages from what they spoke when they had 
but one language, they had, of course, different 
names for God, and the son of God!, according to 
their different languages. But the Egyptians, Ty- 
rians, Persians, Greeks, Chinese and Gymnosoph- 
ists or Indians of India, all had some correct ideas 
of God, and his Son. The Egyptians called him 
Osirus, and his Son, Orus. The Tyrians called 
him Belus, and his Son, Adonis. The Persians 
called him Oromazes, and his Son, Mythras. The 
Greeks called him Jupiter, and his Son, Apollo, 
The Chinese called him Supreme Monarch, and his 
Son, Kiuntse. The Indians of India called him 
Vistrou, and his Son, Brama. 
And it appears from the writings of the Chevalier 



40 AN APOLOGY FOR BELIEVING- W 

Ramsay, and ethers, that they entertained the fol- 
lowing ideas, viz. :. That in the first generations of 
men, (which was called the golden age.) God and 
his Son delighted in men, and used to visit and 
converse with them ; whereas men then lived 
righteously, and order, peace and happiness were 
universal. But wickedness being introduced, and 
men becoming corrupt, and wicked, God and his 
Son withdrew from the earth, into an inaccessible 
retreat. Then followed the iron age, which should 
continue until God should see fit to send his Son, 
who should appear among men, and attack the 
evil ^ principle, and overcome it, and destroy it, 
and restore the golden age, % 

And although there were individuals among 
them who entertained and taught these ideas until 
the coming of Christ ; yet the nations in general 
soon lost all ideas of the true God, and from va- 
rious causes, they at length believed in a numer- 
ous plurality of deities, of whom they made ima- 
ges, and worshipped the works of their own hands, 
or else from some vain imagination or other, they 
worshipped beasts, or serpents,, or birds, or flies, 
as it is written, Rom. i, 28, " And even as they did 
not like to .retain God in their knowledge, God 
gave them over to a reprobate mind, to do those 
things that are not convenient,^ &,c* 

But now, the point in question is, what reason 
have we to suppose that they must be eternally 
miserable ? whereas it is acknowledged that they 
lived, and died ignorant of the true God, And 
we are assured they could not have eternal life 
without this knowledge. " For this is life eternal, 
that they might know the only true God, and 
Jesus Christ, whom thou hast sent." Hence, we 
see that the knowledge of Jesus Christ is essen- 
tial for eternal life 3 as well as the knowledge of 
the true God, yea, it is impossible to know the 
true God without Jesus Christ, " For no man 
knoweth the Father 5 buthe to whomsoever the Son 



UNIVERSAL RECONCILIATION *t* 

will reveal," Matth. xi r 27. Well, as they never 
heard of Jesus Christy how could they know him, 
or believe on him ? " Hows-hall they believe in 
him of whom they have not heard ?" Rom, x, 14, 
Will God condemn them eternally for not be- 
lieving in him of whom they have never heard 7 
"Shall not the Judge of all the earth do right?" 
Gen. xviii, 25. And nothing can be more conspic- 
uous than it is, that they never had any opportuni- 
ty of hearing of, and believing iiv the true God in 
Jesus Christ, in the present world. It is therefore 
certain according to Scripture declarations that 
they had an opportunity of believing in the true 
God in Jesus Christ, after temporal death had pas- 
sed upon them. For the Prophet Jeremiah saith, 
Lam. hi, 31 on to 3&, " FcMhe Lord will not cast 
off forever, for though he cause grief, yet will he 
have compassion according to the multitude of his 
mercies, for he dotlmot afflict willingly, nor grieve ^ 
the children of men, to crush under his feet all 
the prisoners of the earth, to turn aside the right 
of a man before the face of the Most High, to * 
subvert a man in his cause, the Lord approveth 
not." 

Now, while my Free-will brother will labor with 
all his wit to reconcile the eternal damnation of 
all those gentiles with the equal way& of God t 
whose arguments, I confess, I know not how to 
state in this case, (for although 1 was long on the 
Arminian ground, I could never reconcile this 
point to my own satisfaction.) The Calvinist 
brother, with a mournful voice, perhaps, will re- 
ply i That God is a Sovereign, and has a right to do 
with his creatures what he pleases, even to make them * 
eternally miserable without ever informing them why. 

And nothing- can be more incongruous than 
such a reply, for I do -cot dispute that God has a 
right to do with his creatures as he pleases ; nay, 
I rejoice that the Lord God omnipotent reigneth, ■ 

The point in dispute, therefore, is quite aside 

1)2 



AN APOLOGY FOR BELIEVING IN 



from that ; the point in dispute, is this r whetiier 
God ever is pleased to deal so with his creatures r 
as to make them eternally miserable for not doing 
that which they could not do, and any man is 
challenged to show that God ever did, or ever will 
deal with any of his creatures contrary to that 
justice, equality, goodness, and compassion with 
which he has taught us to deal one with another. 
In other words, the point in dispute is, whether 
God will, in any case, " turn aside the right of a 
man from before the face of the Most High, ,r 
which Jeremiah saith, that he does not. And as 
I know that according to Calvinism it is thought 
that man has no right before the face of the Most 
High. It will probably be asked, what right has 
man before the face of his Maker? To which I 
answer : As man is brought into being without his 
own choice of consent, he has a right to trust in 
his Maker, that he will support him, and save him 
eternally ; and that he will punish him for his sins 
no more than he deserves ; and that when he has 
received the due reward of his deeds, his Maker 
will show him pity, and give him eternal life by 
grace. This is not only according to the plain 
sense of what I quoted from the third chapter of 
Lamentations, but is the obvious sense of the ten- 
ure of Holy Scripture, that God would have men 
trust, hope, and believe that he will deal with 
them thus, and if he requires them to t^ust, hope, 
and believe thus, surely they have a right so to 
do. Thus we have ascertained what the right of 
a man is before the face of the Most High, which 
lie will not turn aside. 

And as those gentiles were very wicked, and 
were from one generation to another punished for 
vheir wickedness, by famines, by pestilences^ by 
destructive wars and earthquakes, and various 
other calamities, which* may be seen abundantly 
in the books of the Prophets, and that death car- 
nM them out of time*. There is no just premise^ 



CTNiVEKSAL RECONCILIATION* 43^ 

that I can see, from which to conclude that they 
must- "suffer eternally, for they must be acknowl- 
edged by ail who are candid to be the servant 
who knew not his Lord^s will*, and did commit 
things worthy of stripes, and was beaten with few, 
and glory to the eternal God, whose ways are all 
equal. He knew how to inflict the few stripes upon 
every one of those ancient gentiles, which stripes 
I conclude from the foregoing considerations as 
well as many others, h&ve ended long ago. 

Let us now take a concise view of Israel in the 
same age of the world, whose condition we must 
consider was quite different from that of the gen- 
tile nations, because at the beginning of this space 
of time, God gave them the Iaw 9 which law, al- 
though it could not give life by imparting right- 
eousness, Gal. hi, 21 : yet it gave the knowledge 
of sin, Rom. hi, 20 : and therefore it entered that 
the offence might abound, Rom. v, 20. And as 
Israel had the law given to them, we shall find 
that the offence abounded in them, much more 
than in any other nation, which we see must have 
been the necessary consequence, for no sooner 
had they received the law, than they began to 
transgress its precepts, insomuch, that to punish 
them for their rebellion, they were detained forty 
years in the wilderness, until one generation was 
wasted away, before they were suffered to enter 
the land of Palestine which had been promised to 
their fathers, to be given to their children..' After 
they were settled in Palestine their rebellion was 
such, that for their punishment they were given 
into the hands of their cruel enemies, and were 
grieviously oppressed, sometimes, ten, twenty, or 
forty years at a time, no less than seven times, in 
the space of four hundred and fifty years. And 
in the days of their Kings, iniquity kept increas- 
ing, until the days of Rehoboam, when the nation 
was divided into . two kingdoms. From that time 
we often read of both capital cities being filled 



44 



AN APOLOGY FOR BELIEVINGT IN 



with the greatest wickedness, and innocent bloody- 
while their Kings, their Priests, and in some in- 
stances their Prophets were swallowed up in idol- 
atry, and other wicked practices. This continu- 
ed until they were all given up to famine, pesti- 
lence, the sword, and to captivity. Both king- 
doms were carried away captive, and Israel was 
never suffered to return unto this day. * 

The captivity of Judah was returned after se- 
venty year's captivity; and as the Messiah was 
to come in that lineage, they retained their pos- 
session until he came, and wrought the great work 
of man's redemption among them, and then they 
were punished for their iniquities in that most ter- 
rible destruction which overtook them by the> 
hands of the Romans. 

Now, there was among them in all generations^ 
from Moses to the Babylonian captivity, Prophets 
and wise men, who "---received .the law as a school- 
master to bring them* to Christ and they receiv- 
ed the promises of his comings and prophesied of 
the sufferings of Christ, and of the glory that 
should follow. 

But, what shall we say of the nation in general I 
Why, we must acknowledge tkat they were the 
very " servant who knew his Lord's will, and pre- 
pared not himself, neither did according to his 
will," and therefore was u beaten with many 
stripes ;" for they received the knowledge of their 
duty by the law which was given to them, and 
did not keep its precepts, as St. Stephen told them, 
Acts vh, 53, " Who have received the law by the 
disposition of angels, and have-not kept*" But 
now I would have it^peeially -noticed, that even 
" many stripes" are not eternal piisery, because 
first, among all the penalties annexed to transgres- 
sions in their law, eternal misery was never once 
threatened ; but such punishments as could be in- 
flicted in this life, and in temporal death, were- 
&e penalties of the law, and just such punish^ 



UNIVERSAL RECONCILIATION. 



45 



ments, as we read in Sacred History, and in the 
history of Flavins Josephus their historian, did ac- 
tually come upon them. 

And secondly, because the Holy Scriptures 
positively declare that they shall all be saved, 
Isaiah xlv, 17, " Israel shall be saved in the Lord 
with an everlasting salvation ; ye shall not be 
ashamed, nor confounded, world without end,'* 
verse 25, " In the Lord shall all the seed of Israel 
be justified, and shall glory.' 5 " Rom. xi, 26, 27, 
u And so all Israel shall be saved, as it is written : 
There shall come out of Zion the deliverer, and 
shall turn away ungodliness from Jacob : for this 
my covenant unto them when I shall take away 
their sins.' 5 Just turn to Jeremiah xxxl, 31st 
verse, and on, and you will find that the very co- 
venant here mentioned, in ivhich God was to take 
away their sins, declares that they shall all know 
the Lord, from the least of them unto the greatest 
of them ; and that he would forgive their iniquity,, 
and remember their sin no more* 

Now, the person who will believe positive scrips 
ture testimony in preference to human tradition, 
may see plainly that the words of prophecy an- 
nounce the forgiveness, and final salvation of all 
Isreal, and, of course, the many stripes with 
which they are beaten will cease and come to an 
end, and therefore, it is not eternal misery. For 
although they are now cast out, as it were, and re= 
jected, because they rejected the Saviour a f yet the 
casting away of them, is only for the riches of the 
gentiles, as you may see plainly stated by St, 
Paul, in Rom. xi, from verse 7 to the end of the 
chapter, in which he shews that God had caused 
the Jews to stumble that the gentiles might come 
in ; and that the fullness of the gentiles would be 
salvation to the Jews ; and from verse 33, he ad- 
mires the depth of the riches, of the wisdom and 
knowledge of God in that work. 
' Now let us take a view of thousands of people 
since the days of the holy Apostles* 



46- AN APOLOGY FOR BELIEVING? IK 



It appears from what little knowledge I have of 
Ecclesiastical History that the following is a cor- 
rect statement : — That purity which prevailed in 
the first century, began to be lost in the second 
and third century (and I know not how long before) 
there was a division of the church on account of 
the doctrine of the restoration of all things, w r hich 
was evidently the doctrine of the Apostles. In this 
century many advocated it, among whom was Ori- 
gin and others- While some others advocated the 
doctrine of eternal misery, by the means (as I Con- 
elude) of receiving- Jewish or Pagan notions, and 
endeavoring to make them appear to be the doc- 
trine of Christ. 

In the same proportion that a corruption of doc- 
trine prevailed, a corruption- of manners prevail- 
ed likewis-e, and both increased gradually until 
the seventh century ; in which time blindness oi 
mind and hardness of heart had arisen to a dreact 
ful height. 

Chrisendom had then brought forth that beast 
mentioned in the prophecy of St. John, Rev. xiii, 
1, " And saw a beast rise up out of the sea,' 5 &c. 
" which was like a leopard, having feet like a 
bear, and a mouth like a lion. To whom the 
dragon (or devil) gave his power, and seat, and 
great authority." 

By his rising out of the sea is meant his being 
brought forth- by multitudes of people, as in Rev, 
xvn, 15> tt The waters where the whore sitteth are 
peoples, and multitudes, and nations, and tongues." 
And that this whore sat on this same beast, see 
verse 3 of the same chapter. This beast signifies 
felse religion, and so abominable and far from 
true Christianity (although it claims the name) that 
it is represented by a ravenous beast, and so full 
of ignorance, darkness and wickedness, that it is 
said, the devil gave him his power, and seat, and 
great authority. 

In the seventh century this beast of false veXf> 



UNIVERSAL RECONCILIATION. 



47 



gion established Popery, and afterwards other 
impostures. And from that time the doctrine of 
the restoration of all things, I think was never again 
- approved of for as many as seven or eight centu- 
ries ; but eternal misery, and that of purgatory 
were the doctrines of the church through those 
dark ages, 

This you must th4i>k is a poor commendation of 
that doctrine, seeing it .was certainly the most 
firmly established that it ever was, in those very 
ages in which ignorance and wickedness of every 
description prevailed perhaps beyond what it ever 
had in times before. And what can you make of 
this, you who are terribly afraid that the doctrine 
of the restoration will make people wicked. And 
think that nothing but the doctrine of eternal mis- 
ery can ever reform people ? What can you sup- 
pose was the -cause of such abominable wicked- 
ness prevailing all through those dark ages when 
the doctrine of .-eternal misery was never contra- 
dicted ? No, indeed, no one dared to contradict it, 
even if he had -believed to the contrary, unless he 
had been willing to be torn to pieces by the beast, 
for-this beast was engaged to support it as a tool 
to affright the people into obedience to the wicked 
priesthood ; yes, and the most bloody and cruel 
persecution was immediately carried on against 
any one who dared to differ in the least from the 
many abominable and silly inventions of this false 
religion. And as literature was almost wholly 
neglected, and the people prohibited the use of 
the Holy Scriptures, and the ministry debased to 
the lowest degree of wickedness and cruelty ; so 
the chains of ignorance and superstition were riv- 
eted upon the multitudes, and they bowed down 
to any vain and silly ceremony which the wicked 
priesthood was pleased to invent ; and taking 
them for patterns, the people were cruel and ma- 
licious towards each other : and quarrels, wars, 
Blood and the most terrible heaps of carnage were 



4» 



AN A?OLO€Y FOR BELIEVING IU 



common in those days all over Christendom, white 
the Popes, Cardinals, Bishops, Priests and Friars 
were constantly wallowing in the most abominable 
practices of fornication and adultery, sporting and 
making light of the pains and cruel death of their 
fellow-men. So we see, that as the Jews became 
more wicked after they received the law, than 
any other nation ever had been, ^o Christendom 
by becoming ignorant of the gospel testimony^ 
and still holding the name of it, were more wick- 
ed than those who never heard of it. 

And their great ignorance in those days, may 
be understood by considering what silly things 
they depended on, or trusted in for eternal salva- 
tion, such as the following-; an absolution or par- 
don of their sins from the Pop e, or from any priest 
who had the Pope's permission. That sprinkling zca- 
ter in an infants face hy a Priest, world give him 
eternal Salvation. That all who died zvithout being 
so baptised, would be eternally miserable. That wfien 
wicked people die and go to purgatory, if their friends 
would hire the Priest to pray for them, they may be 
saved, or delive? ed from purgatory . 

Now, it may be asked, had not those people 
the teachings of the Holy Spirit in their hearts ? 
To which I answer, yes: for ever since Jesus 
commenced his reign over the nations of the 
world, all men are more or less taught or reprov- 
ed by the Holy Spirit, according to St. John xv* f 
7, 8, 9, 10, 11 : and of course there were some 
individuals from time to time who did see, and 
declared against the wickedness of the church, 
such as John Huss and Jerome and others, who 
were soon persecuted to death for their testimony* 
But those were extraordinary men who were pre- 
pared for this very work, so that the true church 
might not be wholly exterminated : but it is a 
doubt with me whether the people in general were 
capable of surmounting so great a cloud of igno- 
rance, and blindness, without some external trv 



UNIVERSAL RECONCILIATION 



49 



•struction, especially when we consider that there 
arose another beast out of the earth, who com- 
manded all to worship the first beast, and that 
they should be killed if they would not, Rev. xiii, 
11, on to 17, which I take to be civil magistrates, 
supporting false religion, and exercising the cruel 
inventions of it. 

Not only all this difficulty in the way of the 
common people, but this hateful stuff came under 
the name of Christianity, and pretended to have 
the authority of God ; so that the people verily 
thought that it would be a wicked thing to call in 
question any thing which the church proposed ; 
and if the Spirit of truth moved in their minds 
any thing contrary to the doctrine and practice of 
the church, they thought they ought to reject it 
as a wicked thought, just as you now think when 
any thing comes into your mind contrary to the 
establishment of your church* 

Now, let us observe, considering all nations 
from Adam to Moses, and all the gentile nations, 
from Moses*, to the coming of Messiah, and all na° 
tions from an early age of Christendom till within 
a short time past, together with all those who have 
lived, and now live in a state of ignorance, in the 
most enlightened ages of Christendom, and die so. 
I say, when we have taken a just view of the chil- 
dren of men, we shall find that far the greatest 
number, probably more than nine tenths of the 
whole family of man, have gone into the eternal 
world without knowing who .they have sinned 
against. And according to the doctrine of eter- 
nal misery, must remain eternally sealed up in a 
state of pain and despair without the least pity 
from their Creator. 

Let me ask the reader, (if he holds said doc- 
trine,) to look at the following similitude : 

Supposing a man had ten children or servants, 
and he had authority to dpal with them as h^ pleas_; 
ed even in case of life and death. He propose 
E 



i?0 AN APOLOGY FOR BELIEVING IN 

in his own mind, if they perform a certain piece 
of work, which he knows how it must he done on 
a certain day, he means to let them live ; but if 
they do not perform it by the time he has set, he 
means to put them to death. 

They are all in the first place ignorant of his 
desiring any such work to be done, or of his in- 
tention concerning them. He informs one of the 
ten, of his part of the work, and how to do it, and 
when it must be done ; but gives the other nine 
no information about it, and they, of course, remain 
ignorant of the whole affair until the night of the 
day in which it must have been done has arrived, 
and the first thing they ever know of the matter 
is, he orders the executioner to fall upon them 5 
and they, nine, are all put to death. 

Should you consider such a man good, just, or 
merciful ? and if not, can you not see that your 
doctrine charges our good Creator with that which 
is worse ? For if he always intended that every 
one who did not attend to the work of regenera- 
tion before the night of death, should suffer end- 
less torment, and then suffer nine tenths of them 
to remain wholly ignorant of it until it overtook 
them, and they, of course, were past recovery* 
What becomes of his goodness, his justice or his 
mercy? where is all his compassion, and his ten- 
der mercies which are over all his w r orks 2 If you 
will still believe this absurd doctrine because 
others have believed it, and will give no ear toT 
Sacred Scripture nor sound reason, I beg of you to 
be sparing of your censures upon me, and others, 
for rejecting such absurdities, until you can meet 
and refute these arguments. 



PART III 



I shall now arrange, by quotations, those pro- 
mises of God, recorded in the Old Testament 
Scriptures, which appear to me to prophesy in a 
conspicuous manner, universal restoration, and 
show, by New Testament Scriptures, that they 
have been, or are to be fulfiled in the reign of 
Christ, or the gospel dispensation, and that the 
best feelings of man correspond with the same 
idea. 

And now for the promises of God recorded in 
the Old Testament Scriptures. The first quota- 
lion which I shall now advance, mentions " the 
seed of the woman 55 which I think is universally 
acknowledged to mean Christ, And " the ser- 
pent, 55 which is also universally acknowledged to 
mean the devil, or sin. nl £N » #h 14, "And the 
Lord God said unto the serpent, thou art cursed, 
&c. And I will put enmity between thee and the 
woman, and between thy seed, and her seed : it 
shall bruise thy head/ 3 I cannot see but that this 
positively prophesies that Christ shall utterly de- 
stroy the serpent, or devil, or sin. Whereas, we 
know that if a serpents head is bruised, he of 
course is destroyed, or killed. 

The next class of quotations shall be those 
promises of God made to Abraham, Isaac, and 
Jacob, concerning their seed, which seed is plain- 
ly shown to mean Christ in a number of New Tes- 
tament passages, particularly Acts hi, 25, and 
Gal. hi, 16. If you will carefully notice these 
following passages, you will see that God promis- 
ed Abraham, that all nations should be multiplied 
to him, in his seed, and that all should be blessed 
in him, or his seed, which is Christ. And there- 
fore, it was that St. Paul said, Rom. iv, 13, 17, 



m 



AN APOLOGY FOR BELIEVING IN 



* that Abraham was the father of many nations, 
and the heir of the world, through Christ, who 
was the seed of Abraham according to the flesh." 
Gen. xv, 5, u And he brought him forth abroad, 
and said, look now toward Heaven and tell the 
stars if thou be able to number them : and he said 
xmio him, so shall thy seed be.' 1 Chap* xvn, 5, 
w For a father of many nations have I made thee." 
Chap, xxii, 16, 17, 18, "By myself have I sworn 
saith the Lord, &c. that in blessing I wilL bless 
thee, and in multiplying I will multiply thy j*eed 
as the stars of the Heaven, and as the sand upon 
the seashore ; and thy seed shall possess the gate 
©f his enemies : and in thy seed shall all the nations 
of the earth be blessed." God's promise to Isaac 
is as follows : Gen* xxvi, 3, 4, " And 1 will per- 
form the oath which I sware unto Abraham thy 
father, and I will make thy seed to multiply as 
the stars of Heaven, &c. and in thy seed shall all 
the nations of the earth be blessed." 

God : s promise to J-^ob ^ras this : Gen. xxviii, 
14, 44 And thy seed shall be as the dust of the 
earth, and thou shalt spread abroad to the west, 
and to the east, and to the north, and to the south, 
and in thee, and in thy seed, shall all the families 
of the earth be blessed." Whereas, St. Paul saith, 
Gal. hi, 16, " Now to Abraham and his seed were 
the promises made ; he saitlyiot, and to seeds, as 
of many ; but as of one, and to thy seed which is 
Christ." It is, therefore, clearly shown that God 
promised Abraham with an oath,, that all nations 
and families of the earth, should be blessed in 
Christ. 

The next class of promises which I will quote 
are those which prophesied that God would give 
all families, and kindreds of the earth to Christ ; 
and that he should reign over them all ; and that 
in the time of his reign, he should judge them, and 
reward and punish them according to their works. 
That punishment shall not continue eternally, bat 



UNIVERSAL RECONCILIATION. »3 

that as punishment was designed for the reforma- 
tion of the disobedient, it shall effect its object, in 
that all will submit to God, under this infinitely 
wise reign, or government, of Jesus Christ. 

Psalm 11, 7, 8, " I will declare the decree. The 
Lord hath said unto me, thou my son, this day 
have I begotten thee. Ask of me, and I shall 
give the heathen thine inheritance, and the ut- 
termost parts of the earth thy possession." Psalm 
lxxii, 1, on to 17, " Give the King thy judgments, 
O God, and thy righteousness unto the King s son. 
He shall Judge thy people with righteousness, 
and thy poor with Judgment. He shall Judge the^ 
poor of the people, he shall save the children of 
the needy, and shall break in pieces the oppres- 
sor. He shall have dominion also from sea to 
sea, and from the river unto the ends of the earth. 
All Kings shall fall down before him r all nations 
shall serve him, and shall be blessed in him ; all 
nations shall call him blessed, 5 * Daniel vh, 14, 
" And there was given him dominion, and glory ; 
and a kingdom^ that all people, nations, and lan- 
guages should serve him," verse xxvn, ' " Whose 
kingdom an everlasting kingdom, and all domin- 
ions shall serve and obey him." Isaiah ix, 6, % 
*'.For unto us a child is born, unto us a son is given : 
and the government shall be upon his shoulder : 
and his name shall be called Wonderful, Counsel- 
lor, the mighty God, the everlasting Father, the 
Prince of peace. Of the increase of government 
and peace no end upon the throne of David, and 
rjpon his kingdom, to order it, and to establish it 
with Judgment and with justice from henceforth 
even forever. The zeal of the Lord of hosts will 
perform this*" — It is conspicuously stated by the 
foregoing Scriptures that God promised to give 
Jesus Christ all the children of men : that he 
should reign over them all, and that they should 
all obey him. It has, also been stated by some 
of these foregoing passages, that Christ should 



54 



AN APOLOGY FOR BELIEVING Iff 



Judge them. And with the addition of the next 
following passages it will plainly be seen that the 
time of Christ's reign, (which is now.) is the day 
of Judgment. Isaiah xi, 2, 3, 4, " And the Spirit 
of the Lord shall rest upon him : the Spirit of 
wisdom and understanding, the Spirit of counsel, 
and might ; and he shall not Judge after the sight 
of his eyes, neither reprove after the hearing of 
his ears ; but with righteousness shall he Judge 
the poor, and reprove with equity for the meek 
of the earth." Chap, xlii, l t 3, 4^1 have put my 
Spirit upon him, and he shall bring forth Judg* 
ment unto the gentiles. A bruised reed shall he 
not break, and the smoking flax shall he not 
quench : he shall send forth Judgment unto truth, 
He shall not fail nor be discouraged, till he have 
set Judgment in the earth 5 and the Isles shall wait 
for his law," 

The next class of Scripture passages will show 
that God promised, and swore by himself, that in 
this day of Judgment, this reign of Christ, all the 
children of men should turn to the Lord and be 
saved. Psalm xxii, 27,. 23, " All the ends. of the 
world shall remember and turn unto the Lord* 
And all the,kindreds of the nations shall worship 
before him. For the kingdom the Lord's ; and 
he the governor among the nations." Isaiah xl^ 
4, 5, "Every valley shall be exalted and every 
mountain and hill shall be made low. The crook- 
ed shall be made straight, and the rough places 
plain. And the glory of the Lord shall be reveal 
ed, and all flesh shall see together ; for the mouth 
of the Lord hath spoken J' Chap, lii, 10, " The 
Lord hath made bare his holy arm in the eyes of 
all the nations : and all the ends of the earth 
shall see the salvation of our God. Chap, xlv, 22, 
23, 24, " Look unto me, and be ye saved, all the 
ends of the earth : for I God dTnd none else. I 
have sworn by myself, the word is gone out of 
siy mouth righteousness, and shall not return* 



UNIVERSAL RECONCILIATION* 2$ 

That unto me every knee shall bow, every tongue 
shall swear. Surely shall say, in the Lord have 
I righteousness and strength." 

I would remark here that St. Paul quotes this 
passage as applied to the reign of Christ : Phil- 
ips ans, ii, 9, 10, 11, "Wherefore God hath 
highly exalted him, and given him a name which 
is above every name : that at the name of Jesus 
every knee should bow, of in Heaven, and in earth, 
and under tbe earth ; and every tongue should 
confess that Jesus Christ Lord to the glory of God 
the Father." He saith also in 1. Cor. xn, 3, " No 
man can say that Jesus is Lord, but by the Holy 
Ghost." Therefore the amount of the foregoing 
prophecy is, that all in Heaven, in earth and un- 
der the earth, shall confess that Jesus is Lord by 
the Holy Ghost. I now proceed, Isaiah lvii, 16, 
on to 19, " For I will not contend forever, neither 
will I be always wroth : for the Spirit should fail 
before me, and the souls I have made," &c. Lam, 
in, 31, 32, 33, " For the Lord will not cast off for- 
ever : but though he cause grief, yet will he have 
compassion according to the multitude of his 
mercies. For he doth not afflict willingly not* 
grieve the children of men." 

The design of God in punishing the world of 
mankind for their iniquities, and the happy ref- 
ormation of all men, as the consequence is exten- 
sively set forth by the following prophecy : Ze?h» 
aniah in, 8, 9, " Therefore wait ye upon me, saith 
the Lord, until the day that I rise up to the prey : 
for my determination to gather the nations, that I 
may assemble the Kingdoms, to pour upon them 
mine indignation, all my fierce anger : for all the 
earth shall be devoured with the fire of my jeal- 
ousy. For then will I turn to the people a pure 
language, that they may all call upon the name 
of the Lord, to serve him with one consent.* 
Now this prophecy, as well as a number of others 
which I mean to quote, allude to the time whek 



56 



AN APOLOGY TOR BELIEVING IN 



Christ began his spiritual reign, (which was at the 
end of the Jewish Theocracy,) and also the con- 
sequence of his spiritual reign, which is to be the 
reformation, and salvation of all men. For, let it 
be observed that in Christ's first advent, he had 
not come to reign, nor to Judge the world, as he 
said, St. John xn, 47, " 1 came not to Judge the 
w r orld, but to save the world.'' Whereas he had 
then come to work the redemption, and salvation 
of the world by suffering. But the day of Judg- 
ment wherein he was to Judge the world in right- 
eousness was to begin at the time his reign, or 
Kingdom should begin; which was after he had 
died, rose again, and ascended. He therefore 
prophesied that he should come in the clouds of 
Heaven with power and great glory : and that it 
should come to pass before that generation pass- 
ed away, Matth. xxiv, S0 r 34. And that he 
would then reward every man according to his 
works when his Kingdom should come, and that 
there were some then standing there who should 
not taste of death till they should see him come 
in his Kingdom, Matth. xvi, 27, 28. And that 
then he should sit on the throne of his glory, and 
all nations should be gathered before him. and 
then shews how he should Judge, and reward 
them, Matth. xxv, 31. and on» 

And whereas, in his first advent, he had not 
come to judge the world, as I have said, therefore 
it is obvious that those Scriptures which I have 
quoted, which prophesied of his Judging in up- 
rightness, bringing forth Judgment to the gentiles, 
setting Judgment in the earth, &c. related to the 
day of Judgment, which began when his spiritual 
reign began, and continues now, and will continue 
until all men are reformed. 

And whereas, at the very commencement of 
this reign of Christ, God did " shake -terribly the 
earth." That is, he stretched out his arm with 
his iron red of severe correction over all nations- 



UNIVERSAL RECONCILIATION, 



52 



of men, both Jews and gentiles, to punish them 
for their sins, (which at that time were very great,) 
and to break in pieces thrones, and kingdoms, and 
nations of men which were wicked and unjust, 
to make room to establish the Kingdom of Christ 
overall nations of men; which Kingdom made 
its appearance, and was established over all the 
world in or soon after the seventieth year after 
the birth of Christ in the manger at Bethlehem. 
But as this Kingdom of Christ, together with his 
second coming was altogether spiritual, therefore 
none knew his coming, or his Kingdom, but those 
who were spiritual. And the Apostles who wrote 
their epistles to the Christian Churches before the 
coming of Christ in his Kingdom, often mention 
"The day of Judgment.' 5 "The coming of the 
Lord." " The day of the Lord." u The appear- 
ing of Jesus Christ in his Kingdom," &c. as being 
then future, and that which they were looking for> 
And they exhorted the Christians to wait with pa- 
tience for it, and to 4; gird up the loins of their 
minds," for that " the coming of the Lord was 
drawing near." And they comforted one another 
in hope of it, as a time in which they should 
have greater consolation of soul than ever had 
been known before. And all this agreeable to 
what Jesus had promised his disciples- before. 
St. John xvi, 19, on to 22, " A little while and ye- 
shall not see me. And again a little while and 
ye shall see me. Verily, verily r I say unto you, 
that ye shall weep and lament, but the world shall 
rejoice, and ye shall be sorrowful, but your sor- 
row shall be turned into joy. And ye now 
therefore have sorrow ; but I will see you again, 
and 3 r our hearts shall rejoice, and your joy no 
man taketh from you." This w T as the coming"and 
Kingdom of Christ, which the Apostles were look- 
ing for when they wrote their epistles, and which 
made its appearance before that generation pass- 
ed away. 



AN APOLOGY FOR BELIEVING IN 



But as T said before, a little previous to tha* 
glorious event, there was a mighty destruction of 
many of the human family, by wars, by famines, 
by pestilences, and by the uncommon wickedness 
of the world, which kept all the other instruments 
of destruction in motion ; " great tribulation (said 
Christ) such as was not since there was a nation 
upon the earth, no, nor never shall be," Matth, 

XXIV, %tm 

And whereas, this shaking of the nations was 
to overthrow both the political and religious es- 
tablishments of many nations, and particularly 
those of the Jews. Therefore the overthrow of 
those establishments were predicted figuratively, 
by the shaking of the Heavens, and of the earth, 
and the darkening of the sun and of the stars, 
and turning the moon to blood, &c. as I will now 
show by several quotations from the testimonies 
of the ancient Prophets. Jesus Christ, and his 
Apostles, which (you will see) all agree one with 
another, and with my quotation from Zeph. iu, 8, 
9; Isaiah xxiv, 19, on to 23, te The earth is mov- 
ed exceedingly. The earth shall reel to and fro 
like a drunkard, and the transgression thereof shall 
be heavy upon it. And it shall come to pass in that 
day, the Lord shall punish the host of the high 
one on high, and the kings of the earth upon the 
earth. And they shall be gathered together pris- 
oners are gathered in the pit, and shall be shut up 
in the prison, and after many days shall they be 
visited. Then the moon shall be confounded, and 
the sun ashamed, when the Lord of hosts shall 
reign in Mount Zion, and in Jerusalem, and be- 
fore his ancients gloriously. Joel hi, 11, on to 
16, "Assemble yourselves, and come, all ye hea» 
then, and gather yourselves together round about. 
For there will I sit to Judge all the heathen round 
about. Multitudes, multitudes in the valley of 
decision; for the day of the Lord near in the 
valley of decision," (what can the valley of decis- 



UNIVERSAL RECONCILIATION. 



ion signify, but the very place of Judgment?) 
| The sun and the moon shall be darkened, and 
the stars shall withdraw their shining. The Lord 
also shall roar out of Zion, and utter his voice 
from Jerusalem, and the Heavens and the earth 
shall shake," See also, Joel ii, 28, 32. Matth* 
xxiv, 29, 30, " Immediately after the tribulation 
of those days, shall the sun be darkened, and the 
moon shall not give her light, and the stars shall fall 
from Heaven, and the powers of the Heavens shall 
be shaken. And then shall appear the sign of 
the son of man in Heaven, and they shall see 
the son of man coming in the clouds of Heaven 
with power and great glory.' 5 Verse 34 9 " Veri- 
ly I say unto you, this generation shall not pass,, 
till all these things be fulfiled. 2. Peter in, 10c 
" But the day of the Lord will come as a thief in 
the night ; in the which the Heavens shall pass 
away with a great noise, and the elements shall 
melt with fervent heat ; the earth also and the 
works that are therein shall be burned up.' 1 As 
I know that this last quoted passage is generally 
understood literally, it will readily be shown by 
the two following quotations, that this text in Pe- 
ter, speaks of the same things which all the other 
passages in this last class of quotations speak of ? 
viz. the overthrow of political and religious es- 
tablishments- Haqgai h, 6, 7, " For thus Sr>ith 
the Lord of hosts ; yet once, it is a little while, and 
I will shake the -Heavens, and the earth, and the 
sea, and the day, and I will shake all nations, and 
the desire of all nations shall come." The follow- 
ing is a quotation of this, and explains that in 2. 
Peter in, 10. Heb. xn, 26, 27, "But now he 
hath promised, saying, yet once more I shake not 
the earth only, but also the Heaven. And this, 
yet once more, signifieth the removing of those 
things that are shaken, as of things that are made, 
that those things which cannot be shaken may 



remain. 




AN APOLOGY FOR BELIEVING IS 



It must now be obvious to every candid reader 
that the day of Judgment, so often mentioned in 
Scripture, is the time of the Kingdom, or reign, of 
Christ, and that those passages of Scripture which 
have generally been understood to mean a certain 
day of Judgment, at the end of time, alluded to 
the time of which I have been speaking, viz. 
The beginning of the reign of Christ, which is now 
In being. 

I thought it best to follow up this one point 
while I was quoting ancient prophecies of it, that 
I need not have to take room to attend it hereaf- 
ter. However, lest I should have to attend to it 
again, I will notice one more passage, which 
shows, according to what 1 have already stated, 
that when Christ was so revealed from Heaven, 
at his second coming, as to give the Christians who 
were looking for him such glory and consolation 
as was never before enjoyed hy man ; that then 
the wicked world who did nst believe in Christ, 
and of course were not looking for his coming, 
were punished with such destruction from the Al- 
mighty as had never before been inflicted on the 
family of man, which corresponds precisely with 
a number of passages which I have already quot- 
ed from the Scriptures of both Testaments ; (and 
there are many more passages in both Testaments 
which prophesied of that same awful event, which 
has been one^cause of so many people mistaking 
them to mean a terrible destruction of the literal 
world, and a tremendous day of Judgment which 
they think is yet future ; but I am of the opinion 
that when the Holy Scriptures are properly un- 
derstood, it will be found that they do not contain 
any prediction that this material world will ever 
be destroyed literally : no, so far from that, I ex- 
pect that the restoring government, or reign, of 
Christ, will, in its process, gradually bring lost 
creation to a glorious state,) But the passage 
which I was to quote to show that the Apostles 



UNIVERSAL RECONCILIATION. 



0, 



looked lor that terrible destruction upon the wick- 
ed, is in 2. Thess. i, 6, on to 10, " Seeing it is a 
righteous thing with God to recompense tribula- 
tion -to them that trouble you, and to you who are 
troubled, rest with us, when the Lord Jesus shall 
be revealed from Heaven with his mighty Angels, 
in flaming fire, taking vengeance on them that 
know not God, and that obey not the gospel of 
our Lord Jesus Christ, who shall be punished 
with everlasting destruction from the presence of 
the Lord, and from the glory of his power."— 
This is figurative language, and by the term, 
K mighty Angels/ 5 is meant, (as Angel means mes- 
senger,) not only the ministers of Christ's gospel, 
but also dispensations of calamity, which are pro- 
perly called " evil Angels," or Angels of destruc- 
tion, which were sent to punish the wicked, as also 
the testimony of gospel messengers, or Angels, 
torments those who oppose it. As their testi- 
mony is to such like flaming fire. And as fire is 
used as a figure (in many Scriptures) of God's 
work in punishing sinners to destroy sin, so we 
see that calamity, and the testimony of gospel 
preachers both unite as mighty Angels in flaming 
fire to punish sinners, and destroy sin, as flaming 
fire burns up combustibles. I have stated else- 
where that 44 everlasting" is from an original word 
which does not necessarily mean eternal, and 
therefore the " everlasting destruction'' with which 
they are punished, means that destruction of sin 
and iniquity which continues through all the ages 
of the reign of Christ, upon every generation of 
those who rebel against his government, as such 
rebels are always punished with the " everlasting 
destruction* 5 of sin which is in them, and when sin 
is destroyed in any individual, the punishment of 
that individual ceases. I now return to the main 
point. 

When our first parents had transgressed, the wo- 
man being" first in the transgression, the Lord said 
F 



62 AN APOLOGY FOR BELIEVING 

unto the man, Gen. hi, 17, 1 9, " Because thou hast 
hearkened unto the voice of thy wife, and hast 
eaten of the tree of which I commanded thee say- 
ing, thou shalt not eat of it : cursed the ground 
for thy sake ; in sorrow shalt thou eat it all the 
days of thy life. In the sweat of thy face shalt 
thou eat bread till thou return unto the ground : 
-for out of it wast thou taken, for dust thou, 
and unto dtist shalt thou return." This was the 
awful, judicial sentence of God which condemned 
man to dust for the first offence, and in him all 
his posterity, as it is written, Rom. v, 18, " There- 
fore as by the offence of one upon all men to 
condemnation.' 9 

Under this sentence of death, God, (who looks 
on all futurity the same as if it were present,) saw 
all the family of Adam, from the first to the last 
generation, dead, turned to dust, and locked up in 
the gloomy prison of Hell, (for I would have it 
distinctly understood, that the word Hell, which 
is from the Hebrew, Skeol, and from the Greek, 
Hades, signifies the state of the dead, as hidden, 
unknown, concealed, and has no reference to a 
state of misery in another world, as has generally 
been understood, from which it may readily be 
seen that if God had taken no method to redeem 
man from death and Hell, he must have laid eter- 
nally in a hidden, unknown, concealed and insen- 
sible state Gf non-existence, which is called in 
Holy Scripture, Hell.) For the idea w^hich has 
long existed, that the soul and body of man are 
such distinct parts, that the body may be dead, and 
the soul still ali\e in another world, it appears to 
me must be erroneous. For, wha t is it short of con- 
sidering a man two beings ; such that when one i3 
dead, and knoweth not any thing, the other is still 
alive, and knoweth every thing ? 

It appears to me that the general tenure of Ho- 
ly Scripture* represents man dead, when he is 
dead,, end not still alive, unless he be raised from 



UNIVERSAL RECONCILIATION. Go 

the dead. And some passages I think are posi- 
tive to this point. Psalms cxlvi. 4, " His breath 
goetb, he returneth to his earth, in that very day 
his thoughts perish." Now, if his thoughts perish 
the day he dies, I cannot see how he can still live, 
and think, unless he obtain a resurrection, sec 
Eccl. ix, 5, 6, " But the dead know not any thing* 
Also, their love, and their hatred, and their envy 
is now perished." 

But if it is said, that it is the body that knows 
nothing, but the soul still knows much, then 
I answer, as I said before, that is making a man 
two beings, which must be absurd. But that 
which most of all proves this point is, that the 
holy Apostles universally consider all their future 
eternal life in Christ, to depend on a resurrection 
from the dead, so that St. Paul shows that to be 
the object of his faith, Philippians hi, 11, "If by 
any means I may attain unto the resurrection oi 
the dead." And he says, 44 if Christ is not risen, 
and if there is no resurrection of the dead, 55 1* 
Cor. xv, 18, 19, " Then they also which are fallen 
asleep in Christ are perished, for if in this life 
only we have hope in Christ, we are of all men 
most miserable." But if the soul went immediate- 
ly to Heaven along with Christ when their bodies 
died, without any resurrection, there could be no 
propriety in this language, and therefore it is ob= 
vious that when man dies, he is dead, and would 
remain an eternal prisoner in hell, if it had not 
been for the resurrection of Christ. " But now is 
Christ risen from the dead, and become the first 
fruits of them that slept." And as soon as he 
rose, many dead bodies of the Saints which slept, 
arose, Matth. xxvii, 52, 53, but not all of them. 

But at his second, or spiritual coming, which 
was not long after, A. D. 70, which he prophesi- 
ed of, and which the Apostles in their Epistles 
prophesied of, and often mentioned- as an event 
which they were looking for. At that time, I say^ 



6# AN APOLOGY FOR BELIEVING IN 

when he came in the clouds of Heaven with pow- 

er and great glory, then all those who were dead, 
and in liters' graves, rose into an immortal state, 
before the Christians who were literally alive felt 
the sweet coming of their Lord, and the Christians 
felt the change immediately after; this is plainly 
declared bj St, Path K Cor. xv, 51. h% and 1. 
Thess. it, 14. on to 17. "Behold 1 shew you a 
mystery, we snail not all sleep, but we shall all 
be changed in a moment: in the twinkling of an 
eye, at the last trump, for the trumpet shall sound 
and the dead shall he raised incorruptible, and 
we shall be changed, Even so them which sleep 
in Jesus will God bring with him, we which are 
aiive> and remain unto the coming of the Lord 
shall not prevent them that are asleep, for the 
I himself shall descend. &c. and the dead in 
Christ shall rise firs:. Then we which are alive 
shall be caught up with them,' 3 fee. : which shows 
that all the dead arose to immortality at the 
second coming of Christ And I calculate that 
as soon as. any man dies now under the reign of 
Christ, his resurrection to immortality immediate- 
ly begins by the same power. 

I am aware that the common ideas of many 
Christian people are, 

1st, That the resurrection of the dead will not 
take place till the end, or destruction of this world. 

And. 2ndly. That the same bodies which die 4 
Brill rise again, only they will be raised spiritual 
bodies. 

To the first idea I reply, that there is, I thinks 
no evidence in Scripture, nor in reason that this 
a or! a will ever be destroyed, It is obvious, to be 
-are. that this world is now in a state of disorder; 
but the prophecies of both Testaments travail 
with declarations of its restoration to order, and 
purity. And I have elsewhere shown sufficiently, 
1 hope, that those passages of Scripture which 
iiave been taken as prophecies of the end of this 



UNIVERSAL RECONCILIATION. 



65 



world, are all figurative declarations of the over- 
throw of political and religious establishments in 
the world, &c. And, of course, 1 cannot see that 
Holy Scripture has prophesied of any particular 
future time when we may expect a resurrection of 
all the dead. 

And to the second, I reply, that St. Paul shows 
plainly that the same body which dies, will not 
rise again. 1. Cor. xv, 36, u That which thou 
sowest is not quickened except it die.' 5 That is, 
it must be entirety dead when it is quickened, verse 
37, " And that which thou sowest, thou sowest not 
that body that shall be," verse 38, " But God 
giveth it a body as it hath pleased him.* 5 As we 
all know that the new body which springs out of 
wheat, &c. after it is sown, is not the same body 
that was sown, verse 42, " So also is the resurrec- 
tion of the dead, verse 44, " It is sown a natural 
body ; it is raised a spiritual body, &c. 

From the above it is obvious that after these 
bodies of flesh are dead, the power of Christ will 
quicken, and bring forth spiritual, glorious, im- 
mortal bodies out of them. 

If any person should object thus, that accord- 
ing to the above idea, the resurrection of an indi- 
vidual may be as long in its process as grain is in 
growing : I answer, it may be much longer, and 
I will add, I have no doubt that Christ will bring 
every one forth into the eternal world with such 
a growth as shall be most salutary to our weak 
abilities of perception : I now return to the main 
point. 

God took counsel to give his only begotten son, 
the first-born of every creature, to take upon him 
the flesh and blood of man, so that he might take 
all the sins of man upon him, and die with all the 
sins of the world upon him, that he might die untc 
sin for them all, and enter the prison of death 
and hell where ail the prisoners were, and take 
the keys of hell and death from them, and bars' 



86 AN APOLOGY FOR BELIEVING m 



their bands, and loose their pains, so as in due 
time to release all their prisoners by opening the 
prison, and proclaiming liberty to the captives^ 
and that having risen from the dead, he should 
live unto God for all men as their brother and 
head, and as- the first fruit of them that slept, so 
as to warrant the resurrection, and eternal life of 
all them that slept, that is, of all men, that he 
should appear among men for this glorious pur- 
pose, as it were, in the middle of the ages, that is 3 
after many generations were in Hell, and while 
many generations were yet unborn, thereby shew- 
ing that his redemption was for the past, present, 
and future generations ; all this being " according 
to the determinate counsel and foreknowledge of 
God," therefore God was pleased in the ages be- 
fore his appearance, to give the promises of this 
redemption unto Prophets and wise men of old, 
some of which I have already quoted. And in 
order to establish the point I have in view, it be- 
comes needful to show that the " nature of the 
gospel testimony," admits of no bad news, or bad 
ridings, as you cannot find a passage in the book 
where the word " Gospel" is associated with any 
unpleasant word, such as the Gospel of death, the 
Gospel of damnation, the Gospel of misery or the 
like. But always to the reverse, we have fre- 
quent expressions like the following, the Gospel 
of peace, the Gospel of salvation, the Gospel of 
the grace of God, &c. 

You may see, also, if you will take notice, that 
holy men of God who wrote the Scriptures under- 
stood the term, " good tidings," to be synonymous 
with the term, " the Gospel," as for instance, in 
Isaiah lxi, I, a The spirit of the Lord God is upon 
me, because the Lord hath anointed me to preach 
A Good Tidings," &c. This passage was read by 
Jesus Christ himself, Luke iv, 18, "Thus, the 
spirit of the Lord upon me, because he hath 
anointed me to preach the Gospel," &c» Again, 



OVER SAL RECONCILljlTJOK 



see Isaiah lit, 7, " Row beautiful upon the rnoun- 
tains are the ieet of him that bringeth Good 
Tidings,*' &c. This passage is quoted by St. 
Paul, Rom. x, 15, 4i How beautiful are the feet of 
them that preach the Gospel," &lc. 

It must now be conspicuous that the nature of 
the gospel testimony is nothing else but to pro- 
claim to man his eternal salvation through the 
grace of God, which is well worthy of the name 
of good tidings, as it is the best tidings that man 
ever heard. 

To effect this salvation was the work of the 
Redeemer in his first advent, and in order to ef- 
fect it, it was indispensable that sin should be de« 
stroyed, because sin, (which the Scriptures figura- 
tively call " the devil,") is the very ruling power 
of death and hell, where w 7 e w r ere all in prison. I 
have hinted before that Jesus Christ took on him 
the sins of all men, and died with them upon him* 
so dying unto sin for all men, sin, or the devil, of 
course, was destroyed by his death, and his rising 
from the dead without sin, of course, spoiled the 
principalities and powers of sin, or the devil, death 
and hell. These particular points I shall now im- 
mediately attempt to substantiate by plain Scrip- 
ture Testimony that he took upon him the sins of 
all men and died with them all upon him, see 
Isaiah lih, 6, 12, " All we like sheep have gone 
astray, we have turned every one to his own way, 
and the Lord hath laid on him ihe iniquity of us 
all, because he hath poured out his soul unto 
death, and he was numbered with the transgres- 
sors, and he bare the sins of many. 75 1. Pet. ii, 
24, " Who his ow 7 n self bare our sins in his ow» 
body on the tree, that we, being dead to sins should 
live unto righteousness, by whose stripes ye are 
healed. 5 ' 1. John ii, 2, " And he is the propitia- 
tor for our sins, and not for ours only, but also 
for the whole world. 5 ' The following passages 
show that when he died, he died untcTsin for all 



•68 



AN APOLOGY FOR BELIEVING IN 



men, Rom. vj, 10, " For in that he died, he died 
unto sin once." 2. Cor. v, 14, 15, M For the love 
of Christ constraineth us, because we thus judge, 
that if one died for all, then were all dead," (that 
is, all dead to sin.) 1. Tim. n, 6, " Who gave 
himself a ransom for all, to be testified in due 
time." — By the following passages which I shall 
quote, it will plainly appear that Christ not only 
died for all men, but that by his death he de- 
stroyed the enmity which was in man, which sep- 
arated man from God, and which separated man 
from man ; thereby himself becoming the atone- 
ment, the reconciliation, or the covenant of peace 
between man and man, and between God and 
man. You will see also by these following passa- 
ges, if you will take notice of what they say, that 
this w r as the design of Christ's death, viz. : to de- 
stroy sin, or the devil, or the enmity which is the 
same thing, and to destroy death and hell, and 
give an eternal release to all the prisoners. Heb» 
ii, 9, 14. 17, tt That he by the grace of God should 
iaste death for every man. Forasmuch, then, as 
the children are partakers of flesh and blood, he 
also himself likewise took part of the same, that 
through death he might destroy him that had the 
powder of death, that is, the devil, and deliver them 
who through fear of death, were all their lifetime 
subject to bondage, wherefore in all things it be- 
hooved him to be made like unto brethren, that he 
might be a merciful and faithful highpriest ia 
things to God, to make reconciliation for the sins 
©f the people." Eph. ii, 14, 15, 16, " For he is 
our peace, who hath made both one, and hath 
broken dow r n the middle wall of partition, having 
abolished in his flesh the enmity, the law of com- 
mandments in ordinances, for to make in himself 
of twain one new man, making peace. And that 
he might reconcile both unto God in one body by 
the cross, having slain the enmity thereby." 1. 
Thess.- v. 6 f u For God hath not appointed us tp 



UNIVERSAL RECONCILIATION* 69 



wrath, but to obtain salvation by our Lord Jesus 
Christ, who died for us, that whether we wake or 
sleep, we should live together with him.*' 1. 
Cor. xi, 3, " But I would have you to know, that 
the head of every man is Christ." Rom. xiv, 7, 
8, 9, " For none of us liveth to himself, and no 
man dieth to himself, for whether we live, we live 
unto the Lord, and whether we die, we die unto 
the Lord, whether we live therefore, or die, we 
are the Lord's, for to this end Christ both died, 
and rose, and revived, that he might be Lord both 
of the dead and living." I conclude that the 
points which 1 stated are now- substantiated, but I 
will add to this argument by showing that all men 
are sanctified by the death and resurrection of 
Christ, in that he offered himself without spot unto 
God for them, so as to obtain eternal redemption 
for all men. 

By the law of Moses the people were required 
to bring their first fruits as an offering to God, 
which seemed to be a kind of surety that the rest 
of the fruits should be gathered in due time, as 
also the firstlings of their flocks, and herds. 

This was a figure of Christ's being as the first 
fruits for the assurance of the ingathering of all 
men from death and hell. See 1. Cor. xv, 20 5 
' A But now is Christ risen from the dead, become 
the first fruits of them that slept." Rom. xi, 16 ? 
?i For if the first fruits be holy, the lump is also 
holy." Let it be further observed that St. Paul 
shows how all men were sanctified by this one 
offering, which was Christ, as though Christ had 
said to God the Father. Heb. x, 9, " Lo, I come 
to do thy will, O God," verse 10, " By the which 
will we are sanctified through the offering of the 
body of Jesus Christ once," verse 14, u For by- 
one offering, he hath perfected forever them that 
are sanctified." Chap, ix, 13, 14, 44 For if the 
blood of bulls, and of goats, and the ashes of a 
heifer, sprinkling the unclean, sanctifieth to the 



70 AN APOLOGY FOR BELIEVING IN 

purifying of the flesh, how much more shall the 
blood of Christ, who through the eternal spirit of- 
fered himself without spot to God, purge your 
consciences from dead works to serve the living 
God ?" From all of w ? hich it is evident, that as 
Christ died with the sins of all men upon him, so 
in the mind and counsel of God, all men were 
looked upon as dead to sin, according to St. John 
i, 29, " Behold the Lamb of God, which taketh 
away the sin of the world.' 5 And as Jesus Christ 
rose from the dead in spotless purity, without sin, 
in the same counsel of God, all men were looked 
upon as presented before God spotless, and with- 
out sin, according to Eph. v, 27, " That he might 
present it to himself a glorious church, not having 
spot or wrinkle." 

. But if it is objected that the church does not 
mean all men, I answer, as in Eph. j, 23, " That 
the church is his body,' 3 the fulness of him who 
filleth ail in all, and as the church is the very 
body which he fills, see, Eph. iv, 10, il He ascend- 
ed up far above all Heavens, that he might fill all 
things/ 5 

Now, if his Church is the body which he fills, 
and if he fills all things, as is here plainly stated, 
then there is none of the family ot man, but who 
are members of his Church. So you see it is 
incontestibly proved that the object of his death 
VLnd resurrection was, to present all men spotless 
hi before the presence of his glory with exceeding 
;oy/ 5 Now, although in the counsel of God and 
by the mighty works of Christ Jesus the world of 
mankind are thus redeemed, yet they being in ig- 
norance, and unbelief, know nothing of it. This 
gave occasion for the gospel testimony, which, ac- 
cording to the ancient promises, such as St. Paul 
mentions, Gal. hi, 8, " And the Scriptures foresee- 
ing that God would justify the heathen through 
faith, preached before the gospel unto Abraham, 
in thee, shall all nations be blessed." According 



universal Reconciliation. ?1 

to the preaching of this ancient gospel promise, in 
this Heavenly dispensation by Jesus Christ, the 
gospel testimony was delivered in the following 
manner, in which it was declared that in Jesus, the 
promises to Abraham, Isaac, and Jacob were fulfil- 
ed : Luke ii, 10, 11, "And the Angel said unto 
them, fear not : for behold, I bring you good tid- 
ings (that is, mind ye, the gospel) of great joy which 
shall be unto all people. For unto you is born 
this day, in the city of David, a Saviour, which is 
Christ the Lord.*' Acts xiii, 32, 33, " And we 
declare unto you glad tidings, how that the prom- 
ise which was made unto the Fathers, God hath 
fulfiled the same unto us their children, in that 
he hath raised up Jesus again. 5 " Rom. xv, 8, 9. 
u Now, I say that Jesus Christ was a minister of 
the circumcision, for the truth of God, to confirm 
the promises unto the Fathers : and that the gen- 
tiles might glorify God for mercy/' Here is plain 
testimony that by the redemption wrought by 
the death and resurrection of Jesus Christ, the 
promise was fulfiled, which said, "All nations, 
kindreds, and families of the earth shall be bless- 
ed.' 5 t 

This blessing of eternal life, being a free gift 
we shall now see that the Apostles understood 
ibat Gud had already bestowed this gift upon all 
men, in that he had treasured up eternal life in 
Christ for all men. 1. John v, 10, 11, u He that 
believeth on the Son of God, hath the witness is 
himself: he that believeth not God, hath made 
him a liar, because he believeth not the record 
that God gave of his son : and this is the record, 
that God hath given to us eternal life, and this 
life is in his Son. 55 Here it is declared that God's 
record is, that he hath given to us eternal life in 
his Son. And it is certain that it is given to un- 
believers, or else their unbelief could not make 
God a liar by denying his record. Hence, it may 
be seen, that the gospel, which is the record of 




72 Att APOLOGY FOR BELIEVING IN 



God, proclaims a certain thing which is true, 
whether man at present believes it or not: as 
saith the Apostle, Rom. hi. 3, 4, " For what if 
some did not believe? Shall their unbelief make 
the faith of God without effect? God forbid: 
yea, let God be true, but every man a liar." 

And this is identically the reason why the 
turning point of salvation is placed on man's be- 
lieving the gospel :" because as the constitution 
of man's mind is such that he cannot enjoy any 
truth till he believes it ; therefore although man's 
eternal salvation is secured in Jesus Christ, j et, 
it remains as nothing to him until he believes it. 
And it is for this cause that the gospel is preach^ 
ed, that man may believe it, and receive the earn- 
est of eternal life, to prepare him to serve God 
in time, and to bear the pains of death, and to lie 
down in the grave in hope of a resurrection to 
eternal life. 

And now, to show further that this gift is be- 
stowed on all men, see Rom. v, 18, 46 Even so by 
the righteousness of one upon all men to justifica- 
tion of life." Verse 21, " That as sin hath reign- 
ed unto death, even so might grace reign through 
righteousness unto eternal life, by Jesus Christ 
our Lord." Mark well, that it is u even so," that 
is, grace shall reign through righteousness to eter- 
nal life, just as far, and over just as many as sin 
has reigned over unto death. In this view we 
can see the propriety of the following words of 
St. Paul, 2. Cor. v, 18, on to 21, " And all things 
of God, who hath reconciled us to himself by Je- 
sus Christ, and hath given to us the ministry of 
reconciliation," (Let us take notice now, for we 
are just going to read what the ministry of recon- 
ciliation, or the gospel ministry is. Well, what 
is it? let us read,) "To wit, that God was in 
Christ reconciling the world unto himself, not im- 
puting their trespasses unto them, and hath com- 
mitted unto us the word of reconciliation. Jftow, 



UNIVERSAL RECONCILIATION* 



1% 



then, we are embassadors for Christ, as though 
God did beseech by us, we pray in Christ's stead,, 
be ye reconciled to God, for he hath made him 
sin for us, who knew no sin, that we might be 
made the righteousness of God in him.' 5 This 
testimony agrees precisely with what I before 
■stated, that Christ took on him the sins of the 
whole world, thereby, being "made sin for us;' 5 
and when he arose without sin, he presented all 
men spotless before God, thereby making us the 
righteousness of God in him. 

Had not those who preach the doctrine of eter- 
nal misery ought to ask one another the following 
question ? — If the Apostles preached, u that God 
"was in Christ reconciling the world unto himself, 
not imputing their trespasses unto them," and de- 
clared this to be the sum of their ministry, what 
right .have we to preach that God does impute 
tnen^s trespasses to them, so that many of them 
will be eternally condemned for their trespasses ? 

I will now show that Jesus Christ and his Apos- 
tles understood the good tidings, or the gospel, so 
true, that all men would finally be raised up, 
made alive in Christ, gathered together in Christ, 
and reconciled to God. St. John vi, 39, " And 
this is the Father's will which hath sent me, that 
of all which he hath given me, I should loose no- 
thing, but should raise it up again at the last day." 
Chap, xn, 32, " And I, if I be lifted up from the 
earth, will draw all unto me." Whereas, St. John 
adds in the next verse, u This he said, signifying 
what death he should die." It is obvious that 
Christ meant, that by his death and resurrection, 
lie should finally draw all men to himself, fn the 
two following passages, St. Paul declares that 
what he states is not only the pleasure of God, but 
also the purpose of God, to be accomplished ir. 
Christ. Eph. i, 9, 10, " Having m^de known un- 
to us the mystery of his will according to his good 
pleasure which he hath purposed in himself, tba" 



74 



k N APOLOGY FOR BELIEVING IN 



in the dispensation of the fulness -of times he might 
gather together in one all things in Christ, both 
which are in Heaven, and which are in earth, in 
him." Gal. i, 20, " And having made peace 
through the blood of his cross, by him to recon- 
cile all things unto himself, by him, whether things 
in earth, or things in Heaven." 1. Cor. xv, 22, 
" For as in Adam all die, even so in Christ shall 
all be made alive*" Mind ye, he saith that all 
shall be made alive in Christ, that i&> not out of 
Christ; therefore as he saith in 2. Cor. v, 17, 
Ci If any man in Christ, a new creature." The 
amount is, that all shall be new creatures in 
Christ, as certainly as they were all dead in the 
first Adam. Philippians hi, 21, u Who shall 
change our vile body, that it may be fashioned 
like unto his glorious body, according to the 
working whereby he is able even to subdue all 
things unto himself." 1 . Cor. xv, 28, " And when 
all things shall be subdued unto him, then shall 
the Son also himself be subject unto him that put 
all things under him, that God may be all in all." 

If the reader will believe plain Scripture testi- 
mony in preference to education, to him the point 
of Universal Reconciliation is fairly proved, but 
if not, ten thousand texts of Scripture in favor of 
it, will not convince the person who is bent in fa- 
vor of false education, for, to him the Scriptures 
have no force. I shall not, therefore, follow this 
point any further, although, what I have quoted 
is only a specimen of the general tenure of Scrip- 
ture. — I shall, however, briefly notice the new 
covenant, which will farther substantiate the fore- 
going. Jeremiah xxxi, 31, on to 34, u Behold the 
days come, saith the Lord, that I will make a new 
covenant &c. Not according to the covenant that 
I made with their father," &c. (which was, that 
if they were obedient, they should live, but if they 
were disobedient, they should die.) " But this 
shall be the covenant that 1 will make with thr 



UNIVERSAL RECONCILIATION. 



75 



house of Israel." (And St. Paul shows in diverse 
passages of his Epistles, that this new covenant 
was equally for all the gentiles, as it was for the 
house of Israel, and a great many other passages 
of Scripture shew the same, which I would ar- 
range if I had room.) " After those days, saith 
the Lord, I will put my law in their inward parts, 
and write it in their hearts, and will be their God, 
and they shall be my people, and they shall teach 
no more every man his neighbor, and every man 
his brother, saying, know the Lord, for they shall 
all know me from the least of them, unto the 
greatest of them, saith the Lord, for I will forgive 
their iniquity, and I will remember their sin no 
more." No doubt Jesus Christ referred to this 
new covenant promise when he said, St. John vi 9 
45, " It is written in the prophets, and they shall 
be all taught of God." And St. Paul shows in the 
following words, that this new covenant was the 
same in which the promises were made to Abra- 
ham, and that its blessings come on gentiles as 
well as Jews, Gal. hi, 13, 14, 17, 44 Christ hath 
redeemed us from the curse of the law, that the 
blessing of x4braham might come on the gentiles 
through Jesus Christ. And this I say, the cove- 
nant that was confirmed before of God in Christ, 
the law, which was four hundred and thirty years 
after, cannot disannul, that it should make the 
promise of none effect." Thus we see that the 
Apostle declares, that although the law requires 
the death of the transgressor, and although the 
law has its demand upon all men, as in Rom. vii, 
1, 44 The law hath dominio#over a man as long as 
he liveth ;" and of course all men are condemned 
by it, as in Rom. hi, 19, 44 Now we know that what 
things soever the law saith, it saith to them who 
are under the law, that every mouth may be stop- 
ped and all the world may become guilty before 
God." Yet I say, the Apostle declares that the law 
could not disannul the promises of the new cove- 



.76 AN APOLOGY FOR EELIEVING Kf 



aant which were confirmed of God in Christ, to 
Abraham four hundred and thirty years before 
the law was given by Moses, which was, that all 
kindreds should be blessed in Christ. But 'I see 
plainly, that if eternal life was in any degree de- 
pendant on our obedience in the present life, the 
law would certainly disannul the promises of the 
new covenant, for the law saith, " cursed is every 
one that co-ntinueth not in all things written in the 
book of the law, to do them," Gal. hi, 10. But 
the promises of the new covenant, (after the law 
has had its demand in the obedience of Christ 
Jesus,) completely acquits the condemned world, 
by declaring, u For I will forgive then- iniquity, 
and I will remember their sin no more." 

Any person who will candidly read Rom. xi, 
from verse 7, to the end, may see a conspicuous 
instance of this, for it is evident that the Jews who 
crucified the Lord, and persecuted his Apostles 
and Saints were as wicked a people as ever lived 
on earth, as they are described in said chapter, 
and it is evident that they died in their sins, at 
least, many of them ; yet you may see that the 
Apostle declares that they shall all be saved, as 
in verses 26, 27, and produces the new covenant 
promise as the surety of it, thus, w And so all Is- 
rael shall be saved ; as it is written, there shall 
come out of Zion the deliver, and shall turn away 
ungodliness from Jacob, for this my covenant 
unto them when I shall take away their sins." 

Thus we see that the new covenant by Jesus 
Christ, guarantees ^ernal life to man^ without 
any condition for man to perform. Whereas I 
have before mentioned that notwithstanding the 
great work is wrought, which secures eternal life 
to all men ; yet man is still ignorant of it, and of 
eourse, in unbelief, which gave occasion for the 
gospel testimony, to awaken man from his lethargy 
of sin and unbelief, to hear the good tidings, and to 
beliere the same, in order that he may enter inte 



UNIVERSAL RECONCILIATION. 



77 



rest, as it is written Heb. iv, 3, "We which 
have believed, do enter into rest*" for man can 
never come to the enjoyment of God and Heaven- 
ly things, until he enters into this faith, neither in 
time nor eternity. And as he awakens from his 
spiritual stupdity, and enters into rest, he passes 
through a work, however sudden, or however lin- 
gering, which is called in Holy Scripture, " being 
born again,' 5 " born of God," "converted," "re- 
newed in the spirit of the mind," &c. And where- 
as all men have become dead to righteousness by 
the death of*the first Adam to righteousness ; and 
in this death of righteousness, all men have be- 
come alive to sin, so it is needful that all men 
should become dead to sin, by the death of Jesus 
Christ : so that they may become alive to righte- 
ousness by the resurrection and life of Christ.- — 
And this death to sin, I apprehend, all men will 
as certainly experience, either in time or eternity, 
as that they have all become dead to righteous- 
ness in the first Adam. But as every man must 
die this death in the gospel day, or in the time of 
the reign of Christ ; therefore the sooner the better. 
And as the death of righteousness by the first Ad- 
am was the first spiritual death, so the death of sin 
by the death of the second Adam (Christ) is the se- 
cond spiritual death. And as the Book of " Reve- 
lation" is a vision representing spiritual things by 
figures, and as that is the only book in the Bible, 
where the term " second death" occurs, therefore I 
conlude that the death of sin is the "second death" 
mentioned four times only, in the book of Revela- 
tion. And as we are told, Rey. xx, 14, and chap= 
ter xxi, 8, that " the lake of fire and brimstone, is 
the second death." And as these are figurative 
representations of some spiritual process ; I shall 
therefore briefly show what these figures repre- 
sent, and how their process performs the death of 
sin, which is the " second death." 
Fire, in Holy Scripture, is used figuratively to 



78 AN APOLOGY EOR BELIEVING 1 1ST 

represent the word of God, or the work of God in 
punishing sinners, and in destroying sin, two or 
three quotations will substantiate this : Jeremiah 
xxiii, 29, " Is not ray word like a fire? saith the 
Lord." 1. Cor. in, IS, 15, u Every man's work 
shall be made manifest, tor the day shall declare 
it because it shall be revealed by fire, and the fire 
shall try every man's work of what sort it is. 5 * 
(By the day, he means the gospel day, the time 
of Christ's reign, wherein the word of God like 
fire shall try every man's work,) " If any man's 
work abide,' 3 &c. u he shall receive ar reward. If 
any man's work shall be burned^ he shall suffer 
loss, but he himself shall be saved yet so as by 
fire." Heb. xii, 29, " For our God a consuming 
fire." 

Brimstone,, is used as a figure of that moving of 
the spirit of God,, called his breath. See, Isaiah 
xxx, 33, " For tophet ordained of old," &e. he 
hath made deep larg@ y the pile thereof fire, much 
wood, the breath of the Lord like a stream of brim- 
Hone doth kindle it.'* 

Tophet was a valley near the gates of Jerusa- 
lem, and is called in JerExMiah vn, 31,32, "The 
valley of the son of Hinnom," it was the place 
where they kept a perpetual fire, to consume the 
filth that was carried out of the city, and the wick- 
ed Jews caused their children to pass through the 
fire in the same valley, as sacrifices to heathen 
gocjs ; therefore God. pronounced by the Prophets 
that the Jews should meet with destruction in TV 
phetj or in w the valley of Hinnom," to punish 
them for their wickedness. This same fire, in 
Tophet , which was considered " the fire that never 
should be quenched," was called by the Jews 5 
u Gehenna" and is the same word which our Lord 
used in Matth. v, 29, 30 ; and in Mark ix, 43, on 
to 47. In all which passages the word " Gehenna"' 
is rendered hell. Our Lord, in these passages 
w&ere he cautions his disciples how to avoid " C?e~ 



UNIVERSAL RECONCILIATION* 79 



henna," or " hell" not only had reference to the 
danger they were in of perishing in that destruc- 
tion which was coming on the Jews, many of 
whom were to perish in u Tophet," w Gehenna " or 
" HelL" But Jesus used the word figuratively to 
represent that torment which the soul must expe- 
rience % who should reject the truth, under the tes- 
timony of the word of God like fire, and the mov- 
ing of his spirit like brimstone. 

Now, to obtain a view of the lake of fire and 
brimstone, consider the whole world of sin and 
vanity which must be destroyed* and then you 
will view the pile to be " deep and large," 

And as Christ 4& was manifested to destroy the 
works of the devil," 1. John in, 8, and as Christ 
himself said, " I ani come to send fire on the 
earth," Luke xii, 49. We therefore view the 
whole world of iniquity on fire, as the word of 
God does every where attack iniquity as fire at- 
tacks wood, thus the pile is ^ fire and much 
wood," while the moving of God's spirit called his 
breath causes the word of God to take effect, and 
to continue its operation, the same as brimstone 
causes fire to burn hotter, and continues its burn- 
ing. 

And as fire and brimstone are used to whiter* 
and purify articles of clothing, so the word of God 
and the moving of his spirit,, whitens and purifies 
the soul who submits to iu 

And as it is sakr 5 Rev. xx, 15, " Whosoever was 
not found written in the book of life," (which 
means the record of God in Christ, which the 
soul enters into by faith,) " was cast into the lake 
of fire." 

It shows that God will at some time in the reign 
of Christ, bring every one who are in unbelief, to 
submit to the purifying operation of his word and 
spirit. 

And as it is said, Rev. it, 11, and chap, xx, 6 r 
* That he that overcometh. and hath part in the 



so 



AN APOLOGY FOR BELIEVING IN 



first resurrection, shall not be hurt of the second 
death, and that it hath no power upon them," sig- 
nified that thostvwho overcome sin, and believe 
in Christ so as to feel the power of his resurrec- 
tion they having already died to sin willingly, 
they rejoice in the tt second death," and of course 
it does not hurt themt^ 

I know that we have been educated to believe 
that temporal death Is the frfi death, and that 
eternal misery is the second death* But this idea 
obviously contradicts itself, for if, when the body 
is dead, the soul is still alive, and lives eternally, 
although miserable, (as is supposed,) it is still 
alive, and of course there is no second death in 
the case, for there is no other death takes place 
after the death of the body. It need not be ob- 
jected, that the soul in eternal misery is dead in 
trespasses and in sins, for certainly it was dead in 
that sense before the death, of the body or else it 
could not be miserable after. Therefore, as be- 
ing dead in trespasses and in sins was a death 
which took place antecedent to temporal death, 
it certainly is not the second death, but the first, 
therefore the commonly received idea of the se- 
cond death must be erroneous, But the idea I 
have advanced is consistent with every part of it- 
self, and is consistent with the general tenure of 
Holy Scripture wherein a death to sin in order 
to a life of righteousness, and that by the death 
and resurrection of Christ, is both recommended 
and predicted. 

And whereas, dying the " second death," is the 
same as 46 being born again," and " being renew* 
ed in the spirit of the mind," &c. and is a work in, 
which the soul comes to receive the earnest of 
eternal inheritance, even the spirit of God. Let 
us strive to overcome sin, and die the death of 
it through faith in him who has died unto sin once 
for us, that we may have a part in the first resur- 
rection. 



UNIVERSAL RECONCILIATION* 



81 



I shall now show that the best feelings of maa 
are a forcible argument in favor of Universal 
Salvation. 

And let it be asked, what are the best feelings 
of man ? Answer, Those which comport with the 
commandments of God. And as the Holy Scrip- 
tures are so conspicuous in this point, 1 think quo- 
tations would be useless, for nothing can be more 
obvious than that God requires all men to love 
one another as themselves, and of course the best 
feelings of man, are those which prompt him to 
desire, not only the present wellbeing, but also 
the eternal felicity of all his fellow-creatures. 

Not only do the Holy Scriptures universally 
establish this idea, but every person who is ac- 
quainted with God, knows that the nearer he 
draws to God in the spirit of his mind, the more 
his heart is exercised with these benevolent feel- 
ings. 

And from these considerations there is not the 
least room to doubt, but that those feelings of be- 
nevolence are in union with the mind, will, and 
disposition of God. And if God desires the eter- 
nal felicity of all his creatures, 1 have shown in 
Part I. that he has both wisdom ond power suffi- 
cient to accomplish the desires of his benevolence. 
But to establish this point Scripturally, it cannot 
be denied that these benevolent desires are the 
travail of Zion, to bring forth her children ; as 
spiritual Zion is composed of all holy souls, who 
are the bride, the Lamb's wife, and all who know 
through faith, their spiritual marriage, or union 
with Christ, know that th?se benevolent desires 
for the eternal salvation of all men, was conceiv- 
ed in their hearts by the moving of the spirit of 
Christ. 

W ell, shall Zion bring forth those for whom she 
travails ? Will these desires of the Saints ever be 
fulfilled ? Let Holy Scripture answer these ques- 
tions; Isaiah lii, 7 3 "How beautiful upon the 



32 



AN APOLOGY FOR BELIEVING IN 



mountains are the feet of him that bringeth good 
tidings, that piiblisheth peace, that bringeth good 
tidings of good, that publisheth salvation, that 
saith unto Zion; thy God reigneth." Chap, xlix, 
14,15, " But Zion said, the Lord hath forsaken 
me, and my Lord hath forgotten me, can a woman 
forget her sucking child, that she should not have 
compassion on the son of her womb ? yea, they 
may forget, j^et will I not forget thee." Chap. 
lxvi, 8, 9, 10, 12. " For as soon as Zion travailed 
she brought forth her children, shall I bring to 
die birth, and not cause to bring forth? saith the 
Lord : shall I cause to bring forth, and shut the 
womb ? saith thy God. Rejoice ye with Jerusa- 
lem, and be glad with her, all ye that love her ; 
rejoice for joy with her, all ye that mourn with 
her. For thus the Lord, behold, I will extend 
peace to her like a river, and the glory of the 
gentiles like a flowing stream." 

From these passages, and a great many others, 
it is obvious that Zion will bring forth all for 
whom she travails. 

1 will now exhibit an answer to the other form 
of the question, viz, : Will the desires of the Saints 
ever be granted '? which are synonymous with the 
travail of Zion. 

Psalm cxlv, 19, a He will fulfil ihe desire of 
them that fear him." Prov. x, 24, " But the de- 
sire of the righteous shall be granted/' Matth. 
xviii, 19, " Again I say unto you, that if two of 
you shall agree on earth, as touching any thing 
that they shall ask, it shall be done for them of 
my Father which is. in Heaven. 

We have now seen that the best feelings of 
man, both according to Scripture and christian 
experience, are from the nature of God, and that 
these best feelings are the travail of Zion, and 
that these feelings desire travail for the eternal 
salvation of the whole of a lost world. And God 
has promised that Zion shall bring forth those for 



UNIVERSAL RECONCILIATION. 



S3 



whom she travails, that the desire of the righteous 
shall be granted, and that where two are agreed in 
asking any thing, it shall be done for them. 

Now, there are not only two agreed on earth 
in asking for the salvation of all men, but there 
are ten thousand times ten thousand agreed on 
earth in asking for it. Yea, every desire that 
is conceived in the Saints by the spirit of Christ, 
travails to bring forth all of Adam's family into 
the new creation. And these best feelings, these 
desires, this travail of Zion, have all the promises 
of Almighty God in its favor ; look then, will it 
cot be accomplished ? O, unbelief! 

We have now seen from the promises of God, 
and from the testimony of Christ and his Apos- 
tles, according to Isaiah xxv, 6, 7, 8, u And in this 
mountain, (meaning the mountain of holiness,} 
shall the Lord make unto all people a feast of fat 
things, &c. And he will destroy in this mountain 
the face of the covering cast over all people, and 
the veil that is spread over all nations ; he will 
swallow up death in victory, and the Lord God 
will wipe away tears from off all faces." We 
have seen I say, " that all the ends of the world 
shall remember and turn unto the Lord." " That 
every knee shall bow to God, and every tongue 
shall swear that they have righeousness and 
strength in him." M That glory, dominion, and a 
Kingdom should be given to Christ, that all peo- 
ple, nations, and languages, should serve and 
obey him." 

We have seen also that the nature of the gospel 
testimony is altogether good tidings, news of mer- 
cy, of salvation, even eternal life given to all men 
in Jesus Christ ; because Christ hath finished the 
transgression, made an end of sins, made reconcil- 
iation for iniquity, and brought in everlasting 
righteousness, that now God is in Christ reconcil- 
ing the world unto himself, not imputing their 
trespasses uhtd them, That the mystery which 



64 AN APOLOGY JFOR BELIEVING IN 

had been hid from ages and generations before, 
was revealed to the Apostles, that in the dispensa- 
tion of the fulness of times God would gather to- 
gether all things in Christ, and by Christ recon- 
cile ail things unto himself, and that Jesus Christ 
reigns over all, and will reign until all things are 
subdued unto him. And that while he reigns, he 
rewards and punishes every man according to his 
works. And that when all things are subdued 
unto him, he will give up the Kingdom to God, 
and God will be all in all. 

I have now also shown, that while the attributes 
of God, and the weak and ignorant state of man 3 
together with the testimony of the Holy Scrip- 
tures of both Testaments, altogether argue in favor 
of Universal Restoration. The best feelings of 
man, in the earnest expectation of the creature, 
together with the whole creation which now groans 
and travails for redemption, while they wait for 
the manifestation of the sons of God, Ron. viii, 
argue in the strongest manner, that their expecta- 
tion shall not be disappointed, " because the crea- 
ture shall be delivered from the bondage of cor- 
ruption into the glorious liberty of the children of 
God," Rom. viii, 19, 23. And whereas, the Fa- 
ther sent his Son to be the Saviour of the world, 
1. John, lv, 14. And Jesus said, I come to save 
the world. St. John, xil, 47 ; And whereas it is 
manifested by all the mighty works of Christ, that 
his soul travails for the. salvation of all the world. 
And as we are expressly told in Isaiah lui, 11, 
Gi He shall see of the travail of his soul and shall 
be satisfied." 1 think that in all the above con- 
siderations 1 have made a sufficient " Apology for 
believing in Universal Reconciliation." There is, 
however, one consideration more which 1 wish to 
suggest. 

Perhaps but few persons have ever considered 
that God would not call upon men to return to him, 
ii he had not wrought their redemption. And 



W3IVERSAL RECONCILIATION. 



that God assigns this as the very reason why they 
should return to him: Isaiah xliv, 22, i; I have 
blotted out, as a thick cloud, thy transgressions, 
and as a cloud thy sins, return unto me, for I have 
redeemed thee." It will' perhaps be asked, why 
then is it said as in Acts hi, 19, " Repent and be 
converted, that your sins may be blotted out," &c. 
I answer, that although God has blotted cut, and 
taken away the sin of the world by the one offer- 
ing of Christ, yet the sinner being in unbelief, he 
is still unreconciled to God, and while continuing 
in rebellion the thick cloud of his sins still lies up- 
on his heart, and that is the place where sin can- 
not be blotted out until by faith he receives the 
reconciliation which the gospel proclaims to him. 
And the text which I quoted evidently supposes 
that the unbeliever does not know that his sins are 
blotted out, but being in rebellion, and of course 
guilty, he thinks they remain in the mind of God 
against him ; therefore it is that God informs him, 
sajdng, J have blotted out as a cloud thy transgres- 
sion, &c. so that the sinner may believe the truth, 
and enter into the enjoyment of spiritual rest. 

I shall also now show from divers passages of 
Scripture, that all men, and all things, even those 
which appear to be in a wretched state are call- 
ed upon to sing, shout, and praise God for their 
redemption, which I think would not be, if God 
had not wrought their redemption in such a man- 
ner as shall finally release them from their 
wretched state* 

Psalm cxlviii, 1, on to 13 : Psalm cl, 6 : Isaiah 
3Ilii, 10, 12: Isaiah xliv, i% 23, 66 Praise ye the 
Lord. Praise ye the Lord from the Heavens : 
praise him in the heights. Praise ye him, all his 
angels: praise ye him all his hosts. Praise ye 
him, sun and moon: praise him, all ye stars of 
light. Praise him, j^e heavens of heavens, and 
ye waters that above the heavens. Let them 
praise the name of the Lord : for he commanded- 
H 



A'iN APOLOGY FOR BELIEVING IN 



and they were created. He hath also stablished 
them for ever and ever : he hath made a decree 
which shall not pass. Praise the Lord from the 
earth, ye dragons, and all deeps: Fire and hail; 
snow and Vapors ; stormy wind fulfilling his word ; 
Mountains, and all hills ; fruitful trees, and all 
cedars : Beasts, and all cattle ; creeping things, 
and flyiftg fowl ; Kings of the earth, and all peo- 
ple ; princes, and all judges of the earth : Both 
young men, and maidens, old men, and children : 
Let them praise the name of the Lord, for his 
name alone is excellent, his glory above the earth 
and the heavens. Sing unto the Lord a new song, 
liis praise from the end of the earth ; ye that go 
down to the sea, and all that is therein, the Isles, 
and the inhabitants thereof. Let the wilderness 
and the cities thereof lift up, the villages Kedar 
doth inhabit : Let the inhabitants of the rock sing, 
let them shout from the top of the mountains. 
Let them give glory unto the Lord, and declare 
his praise in the Islands. I have blotted out, as 
a thick cloud thy transgressions, and a cloud thy 
sins ; return unto me for I have redeemed thee. 
Sing, O ye heavens, for the Lord hath done, shout 
ye lower parts of the earth ; break forth into 
singing ye mountains, O forest, and every tree 
therein ; for the Lord hath redeemed Jacob, and 
glorified himself in Israel." Isaiah xlix, 11, 13, 
44 And I will make all my mountains a way; and 
my highways shall be exalted. Behold, these 
shall come from far ; and lo, these from the north, 
and from the west.; and these from the land of 
Sinim. Sing, O heavens, and be joyful, O earth, 
and break into singing, O mountains, for the Lord 
hath comforted his people, and will have mercy 
upon his afflicted." Rom. xv, 8, 11, " Now, I say, 
that Jesus Christ was a minister of the circumcis- 
ion for the truth of God, to confirm the promises 
juitQ the fathers, and that the gentiles might glori- 
fy God for mercy, as it is written : Fqr this cause 



UNIVERSAL RECONCILIATION. 



87 



I will confess to thee among the gentiles, and sing 
unto thy name. And again he saith, rejoice, yc 
gentiles, with his people. And, again, praise the 
Lord all ye gentiles, and laud him, all ye people.-" 

And I, as one of these poor gentiles, will en- 
deavor to join the lovely, sweet employment, say- 
ing : Be comforted, O my soul, and rejoice O my 
heart at the following consideration t I was cast 
down, I was in affliction, I suffered much terror 
and dread, because I thought that the Almighty 
would remember our sins eternally against us if 
we died in them, and that he would contend for- 
ever, and be always wroth : many a time, finding 
my unfaithfulness to be so great, and my faults so 
many, I awfully feared that I, and many other 
gentiles, must finally have to endure the terrible 
flames of his wrath to an endless world. But he 
has caused me to understand and believe his dec 
larations in the gospel testimony : that in Jesus 
Christ, and by his death, an end is made to trans- 
gression, sins are finished, reconciliation is uiade 
for iniquity, everlasting righteousness is brought 
in, death is abolished, the devil is destroyed, and 
his complete end hastens, pain, sorrow, crying and 
tears are hastening to a final end. And by his res- 
urrection, everlasting righteousness is so brought 
in, as to be a free gift upon ail men unto justifica- 
tion of life. God has promised to* abase all the 
proud and lofty, and to exalt all that are abased, 
so to make such a level that all flesh shall see his 
salvation, in that every knee shall bow to him, 
and every tongue swear, that they have righteous- 
ness and strength in him, and that every creature 
in Heaven, on the earth and under the earth, 
and such as are in the sea, and all that are in them, 
will sing glory, and honor, and blessing, and pow- 
er be unto him that bitteth on the throne, and unto 
the Lamb forever and ever. 

As this song is said to be sung at a view of what 
the hdjnhy Jesus is doing, let my heart in a vie.\? 



§8 



AN APOLOGY FOR BELIEVING itf 



of the same through faith catch the heavenly 
flame of gratitude and pour out the song ; let my 
hand shew his eighty and benevolent works, in 
writing of them ; let my tongue speak of his good- 
ness, and talk of his power as long as it can move \ 
Jet my family and my neighbors believe and sing 
his praises ; let professed ministers of the gospel 
believe the glad news and sing to the Lord 5 let all 
who profess religion believe the testimony of truth 
and join the song; let all the inhabitants of the 
world hear and believe, both kings and people, 
rulers and ruled, rich and poor, old men and chil- 
dren, young men and maidens : let them all hear 
that God hath redeemed us gentiles his people, 
and hath mercy upon his afflicted, and let them 
believe the truth, and lift up the song ; let the 
flame of gratitude flow from heart to heart ; let the 
•song abound from tongue to tongue ; let it be heard 
echoing and sounding over hills and valleys, until 
there shall be heard from the uttermost parts of 
xhe earth, songs, glory from the righteous, and let 
all the power, knowledge, and wisdom, and good- 
ness, and riches, and blessing, and love, and right- 
eousness, and faithfulness, and light, and glory, 
and life, and ail that is sweet, and all that is lovely, 
and beautiful, and honorable, and all thai is cal- 
culated to do us good, and make us happy in vast 
eternity, be ascribed to God and the Lamb forev- 
er and ever. 

I should now close with a short address to the 
reader, but that there are a number of objections 
to a full redemption still remains to be answered, 
which although they have been answered by oth- 
ers ; yet, as this may fall into the hands of some 
who have not read others, I shall answer a few, 
according to my understanding of them, for I nev- 
er believed in Universal Salvation, till every ob- 
jection, which had before stood in my mind, was 
answered in my understanding, to my satisfaction. 
The first objection which I shall answer, is the 
following : 



fcNlVEESAL RECONCILIATION-. 



Qbj. You say that when the word everlasting t* 
set to qualify punishment, as " everlasting" punish- 
ment, it does not mean eternal ; and if that is the 
case, how can you prove that the happiness of the right- 
eous is eternal ? or the duration of God or of Christ ? 
For everlasting is often used in Scripture to express 
the duration of all these* 

Ans. If there was no other word besides ever- 
lasting to prove the duration of God, or Christ, or 
the happiness of Saints ; then it could not be prov- 
ed by Scripture that they will be eternal,for it is 
certain that the original words from which ever- 
lasting is rendered, in both testaments do not mean 
eternal ; and as everlasting is from original words 
which generally, if not universally, signify the 
duration of the ages of time, and in some instan- 
ces, only a certain portion of the ages of time; 
therefore when everlasting is applied to the char 
acter of God, it signifies that God lives through all 
the ages of time, and when it is said that the King- 
dom of Christ is everlasting, &c. it means the time 
that Christ shall reign, which, of course, will end 
when he shall give up the Kingdom to God, even 
the father. And when everlasting is applied to the 
life of the believer, as, " he that believeth, &c. 
hath everlasting life." It means only the divine life 
which the believer enjoys in time, which is everlasU 
ing, because Believers in every age of the everlasi- 
ing reign of Christ enter into the same life in time* 
But now let it be observed, that there are certain 
words and phrases used in Holy Scripture, which 
necessarily imply endless duration, which are the 
following, viz. : " Endless" Heb. vn, 1 6. " No enfl" 
Psalm cii, 27, and Isaiah ix, 7, and Luke i, 35, 
" World without end," Isaiah xlv, 17. " Inhabileth 
eternity" Isaiah lvii, 1 5. " Immutable," and u immu- 
tability," Heb. vi, 17, 18. " Immortal," and ^im- 
mortality^ 1. Cor. xv, 43, 44, and 1. Tim. vi, 16* 
44 Incorruption" " incorruptibility," and " incorrupli- 
l!e % " Rom. i, 23, 1. Cor ix. 25. and 1. Cor.* xv. 42* 
H2 ~ 



90 



AN APOLOGY FOR BELIEVING IK 



52, 53, 54, and 1. Peter i, 4. " Cannot be moved** 
or " removed" Psalm cxxv, 1, Heb. xn, 28. " Fad- 
eth not away" 1. Peter i, 4, 1. Peter v, 4. " FaiU 
ethnot" or " never faileth" Luke xn, 33, and 1. 
Cor. xiii, 8, u Cannot be shaken" Heb, xn, 27. 

Now, these words, and phrases necessarily im- 
ply endless duration unless qualified to mean le$2 
and if any reader will turn and read them, he will 
find by the context of every passage I have here 
quoted, that these words and phrases are applied 
to the life of God, of Christ, and the Saints, where- 
as here are more than twenty passages, and pro- 
bably there are others which I have not found 
that imply the same, yet there is not one passage 
in the Bible, that I have ever found, in which any 
one of these words or phrases is applied to the 
duration of sin or misery. 

Therefore as holy men of God have in so many 
instances applied words and phrases to the life of 
God, of Christ, and of the Saints which imply end- 
less duration, and have never applied such words 
to the duration of sin and misery, but have de- 
clared in numerous passages that sin and deathy 
and pain, and tears shall cease, and that death, 
snd the devil, who has the power of death, shall 
be destroyed : is it not obvious that they did not 
believe that sin and misery would be eternal ? 

The next objection is founded on Heb. x, 26 y 
27, &€., u For if we sin wilfully , after that we have 
received the knowledge of the truth, there remaineth no 
more sacrifice for sins, but a certain fearful looking 
for of Judgment, and fiery indignation, which shall 
d$vow\ the adversaries" 

In answer to this, observe, that the Apostle had 
shown from chap, vi, and on to this chapter, that 
there was no perfection for the conscience of man 
by the law of Moses, nor by all its ceremonies, or 
offerings, although they were offered for sin. He- 
had also shown in the same discourse, and even 

this tenth chapter, that all men were sanctified 



Universal reconciliation 



SI 



by the zvill of God, through the offering of the 
body of Jesus Christ once for all, verse 10. And 
then shows how all men are made perfect, verse 
14, " For by one offering he hath perfected for- 
ever them that are sanctified." 

So that we must consider that the person who 
# sins wilfully after he has received the knowledge 
of the truth, is still one of those sanctified, and 
perfected sinners, not sanctified, nor perfected by 
his own works, but by the one offering, so he is 
not sanctified, nor perfected actually, but he is so 
in the counsel of God. 

Well, he must be sanctified actually, and this is 
the very work to be done by the " certain fearful 
looking for of Judgment, and fiery indignation 
which shall devour the adversaries." The " ad- 
versaries," or works of iniquity in him is the very 
things that must be devoured, in order that he 
may be " saved, yet so as by fire," 1, Cor. hi, 15. 

If any person will read the law of Moses, he 
may find it was ordained that when the people 
sinned ignorantly, sacrifice should be offered for 
them, and they should be forgiven without being 
punished, but if they sinned wilfully, there re- 
mained no more sacrifice for sin, but they must 
be punished according to their crimes. 

Now, as all men are under the law of God as 
long as they live, (and cannot be acquitted from 
its demands any other way than through faith to 
receive Christ as the end of the law for righteous- 
ness, in which state the man walks in the fruits of 
the spirit, against which there is Ho law.) No 
doubt the Apostle had the law in view, as it is the 
case with us, as much as it was with the Israelites, 
that if we sin ignorantly, that is, if we speak or 
act amiss, when we meant to do well, we are not 
punished, but if we sin against what we know to 
be right, there remains no sacrifice for sins, that 
is, there is no way for us to escape punishment, 
-and we may expect "a feapful looking for of 



'92 



AN APOLOGY FOR BELIEVING Iff 



Judgment, and fiery indignation/' that is, God m\t 
so enter into Judgment with us, as to fill us with 
indignation that will seem to us like the burniug 
of devouring fire, and we must endure enough of 
it to " devour the adversaries." That this was the 
meaning of St. Paul, is plain from verse 30, " For 
we know him that hath said, vengeance is mine f 
I will recompense, saith the Lord, and again, the 
Lord shall judge his people." God will doubtless 
recompense justly, and of course, will not render 
eternal misery to any man. 

The next objection which I shall answer is the 
following : 

If all men will finally be saved, why do the Scrip- 
tures of the New Testament, as well as of the Old, 
say so much about every man receiving according to 
his works ? and why do they place the turning point 
of salvation on maris faith as well as works^ as for 
instance, Rom ii, 6, 8, 9, 10, M Who will render ta 
every man according to his works," " Unto them 
that are contentious and do not obey the truth, but 
obey unrighteousness, indignation and wrath, tribula- 
tion and anguish upon every soul of man that doeth 
evil," " But glory, honor andpeace r to every man 
that worketh good" fyc. And Mark xvi, 16, " He 
that believeth, 4*c. shall be saved, but he that believeth 
not shall be damned?" 

I think it must be acknowledged that this ob- 
jection is fairly stated, and I will endeavor that it 
shall be as fairly answered. 

This objection stands in the forms of two ques- 
tions : The first with regard to the rewards of 
good or evil works: The second with regard to 
faith. That with regard to works, I shall answer 
first. » 

I think I perceive that we have heretofore beer- 
much mistaken, in considering the rewards of 
man's works to be eternal, on account of our ed- 
ucation, whenever we have read in the Bible that 
God would punish man for sin, we have, wkhoul 



UNIVERSAL RECONCILIATION. 93 

hesitation, understood it to mean that God would 

[>unisb him in the future world, and that eternal- 
y. And when we have read in the Bible that 
God would reward men for doing well, we have 
likewise thought it must be a reward of eternal 
happiness. But if the reader can only be can- 
did, he may presently see that this idea is cer- 
tainly erroneous, for, in the first place it is obvi- 
ous from plain Scripture testimony that man's 
works cannot secure him eternal life : see Rom. xu 
6, u And if by grace, then is it no more of works." 
Eph. ii, 9, " Not of works, lest any man should 
boast." Titus hi, 5^ " Not by works of righteous- 
ness which we have done, but according to his 
mercy he saved us.' 5 2. Tim. i, 9, " Who hath sav* 
ed us, and called us with a holy calling, not ac- 
cording to our works, but according to his own 
purpose and grace, which was given us in Christ 
Jesus before the world began." Isaiah lxiv, 6, 
fi All our righteousnesses are as filthy rags." I 
think it is quite obvious from these Scriptures^ 
and numerous others, that the works of man have 
not the least account in his eternal salvation 

And I have shown before, that God has said 
that he will not punish man eternally for his bad 
works, as in Isaiah lvii, 16, "For I will not con- 
tend forever, neither will I be always wroth." 
(And offers the following reason why he will not 
contend forever.) " For the spirit should fail be- 
fore me, and the souls I have made." Can there 
possibly be any better reason offered, why he will 
not contend with his poor creatures forever, and 
be always wroth with them, than this, that if he 
should, their spirits and souls would fail, that is, 
would be annihilated. Now, my friends, you re- 
member this, that when you declare that man's 
reward for wicked works will be, to bear the 
wrath of God eternally, you directly contradict 
the word of God, as expressed in this, as weH as 
in many pther Scriptures, 



£4 



AN APOLOGY FOR BELIEVING Itf 



Hence you must see that man's rewards and 
punishments are not eternal ; as it would be alto- 
gether incoherent to suppose that man, who is a 
finite beings limited in his sphere of action,, could 
perform actions which would be worthy of either 
an infinite reward, or an infinite punishment. 

Well then, when does man receive the due re- 
ward of his deeds ? Answer, in the time of his 
probation, not a probation for eternity, for Holy 
Scripture neither mentions, nor implies that man 
is a probationer for eternity^ (although I have 
heard men frequently mention it,) but a proba- 
tioner for rewards and punishments, and he re- 
ceives his rewards or punishments in the time of 
his probation according to his works ; and it is 
fully evident from all I have quoted from Scrip- 
ture in this Apology, that eternal life is the gift of 
God, given to all men ih Christ, which is not the 
reward of any man's doing good, and it is evident 
that we have made use of those Scriptures, in time 
past, to ascertain how man would be punished in 
eternity, w T hich speak of his punishment in time 
and at his death. But whether man's probation, 
in any instance, continues in a future world, or 
not, I have no ground for argument, because I 
cannot find that the Holy Scriptures teach that 
man will sin, or will not, in the future world, nor 
that man will be subject to suffering in a future 
world, or that he will not ; but I will observe, that 
if all men are raised from the dead, immortal, it is 
more than I can comprehend how a creature can 
be subject to misery in an immortal state. But I 
think it not difficult to understand, that the man 
who dies ignorant of God and heavenly things 
may, even after he is raised into an immortal 
state, be placed in such a state of instruction as 
to learn the things of God and Heaven. ^ 

1 will now reply to the other part of the objec« 
lion, viz* : Why is faith, or believing made the 
turning point of salvation ? I have argued som$ 



VlVERSAL reconciliation* 



35 



BTi this point before, but will now answer: Be- 
jcause the constitution of man's mind is such, that 
he cannot come into the enjoyment of any truth, 
until he believes it. And it seems to me that the 
objector must see that if God requires the sinner 
to believe in his eternal salvation, it proves in the 
piost positive manner, that the sinner will be sav- 
ed, for how can it be supposed that God would 
require the sinner to believe the gospel, or good 
tidings, or the word of truth, the gospel of his sal- 
vation, if it were not true ? and surely that tidings 
which informs the sinner of his eternal salvation 
could not be strictly true, if there was a danger 
that the sinner would not finally be saved, for if 
he should fail of salvation finally, then the tidings 
which proclaimed his salvation would certainly 
be false. 

I have not forgotten, that both Calvinists and 
Arminians deny that the gospel is the tidings of 
man's eternal salvation, for while Calvinists say- 
that Calvinism is the gospel ; Arminians say, that 
the gospel proclaims eternal life to man on condi- 
tions which man must fulfil ; but the Holy Scrip- 
tures of both testaments consider the gospel to be 
" good tidings," " salvation," " the word of truth," 
" the gospel of salvation," " the gospel of the grace 
of God," " the gospel of peace," " good tidings of 
great joy which shall be to all people," " that in 
Christ all nations and kindred of the earth shall 
be blessed," " that God is in Christ reconciling 
the world unto himself, not imputing their tres- 
passes unto them," and all this, and much more 
without any condition for man to fulfil, only with 
this instruction : That while man does not believe 
it, he is under the condemnation of the law of 
God, and can see no end to his condemnation, on- 
ly as he is in hopes that he shall be able to work 
himself clear by and by; but that he that believ- 
eth this good tidings is justified from all things 
from which he could not be justified by the tew 



AN AFOLOGY FOR BELIEVING 

of Moses. — Let it be supposed that I have a very 
rich father, but that I have in the space of a num- 
ber of years past, wandered away from home, 
many scores of miles, and am now in a distant 
land from him : let it be supposed that my father 
wills to me an hundred thousand dollars, and 
causes the same to be published in the circulating 
newspapers, so that I may hear the tidings, which 
papers I see, and read, in which I see that my fa- 
ther has recorded that he has given me a hundred 
thousand dollars, and has deposited it in a sure- 
bank to be kept till I come and receive it. Now if 
I believe the tidings without any doubt, I immedi- 
ately set out and go home, and receive the money, 
but if I do not believe it, I do not make use of 
any means, either to ascertain the certainty of it 5 
or procure it, and of course, there lays the money 
in the bank until the time comes that I believe the 
tidings and go and receive it, meanwhile I am just 
as poor where I am, as if no such money had 
been willed to me. 

I consider this a proper figure of faith and un- 
belief. God has willed w that all men should be 
saved and come unto the knowledge of the truth," 
i. Tim. ii, 4, and has published it as his record, 
that he hath given to all men eternal life in Christ. 
Rom. v, 18 : U John v, 10, 11 ; and the man who 
believes this tidings with all his heart, his faith 
immediately puts the powers of his soul in motion 
towards God, to love and adore him, and to re- 
ceive Christ his all in all ; while the man who 
does not believe the tidings of his eternal salva- 
tion, remains as indifferent, and careless, and of 
course as destitute of the riches of Christ, as if no 
Such salvation had been willed to him, while 
Christ is appointed to reign over him, and is good 
enough, and wise enough to rule him in such a 
manner, as finally to bring him to bow to God, 
and confess at the name of Jesus by the holy 
Spirit, that he has righteousness and strength in 



UNIVERSAL RECONCILIATION, 



97 



the Lord. Isaiah xlv, 23, 24 : Philippians ii* 
9, 11. 

Another objection which seems to be nearly 
connected with the foregoing, is founded on 2. 
Cor. v, 10, " For we must all appear before the 
Judgment Seat of Christ, that every one may re- 
ceive the things done in his body, according to 
that he hath done whether it be good or bad."— 
This is generally considered to signify at least, that 
the time of this judgment must be after man has 
left his body, because it is said, " That every one 
may receive the things done in his body, 5 ' &c. It 
is only necessary to desire the reader to take no- 
tice of the italic words in this verse, which were 
supplied by the English translators, and of course, 
^jfere not the words of the Apostle. No doubt 
the translators (whose sincerity, or honesty, I 
do not call in question) thought the Apostle meant 
a judgment after the death of the body, (as doubt- 
less they had been educated much as we have,) 
and therefore they supplied the words, done, his, 
it, be, which makes the text read as if it was a 
judgment after the death of the body. But only 
leave them out, and read the text as the Apostle 
wrote it, or as Titus and Lucas wrote it for the 
Apostle, and then it reads thus : " For we must 
all appear before the Judgment Seat of Christ, 
that every one may receive the things in body, 
according to that he hath done, whether good or 
bad.' 5 Now, as the Apostle was looking for the 
spiritual coming of Christ in that generation, is it 
not evident that he meant that Christ's Judgment 
Seat would be erected spiritually in the minds of 
the people, so that they should stand before it, 
and be judged, and rewarded according to their 
works, while they were in the body ? I think if 
this text should always be read as it was original- 
ly written, no person could think that it alluded to 
a judgment after the death of the body* 

Another objection which is often made against 
I 5 




the truth of the gospel is founded on St, John v, 
•28, 29, " For the hour is coming, in which all that 
are in the graves shall hear his voice, and shall 
come forth, they that have done good unto the 
resurrection of life., and they that have done evil, 
unto the resurrection of damnation." This is fig- 
urative language, representing the time of his 
spiritual coming, to reign over, and judge all men 5 
meaning that all who were in unbelief, were in a 
state represented by the figure, graves, as God 
shewed by the Prophet Ezek. xxxvii, 1, on to 14, 
by the figure of dry bones in their graves and 
their rising to life ; that although the whole house 
of Israel was like these dry bones in graves, yet 
they should come forth to a resurrection of life* 
So Jesus shewed here, that when his spiritual 
reign should begin, all men who were in the 
graves of sin and death, should be awakened by 
the voice of his spirit, and those who had done 
well, or done good, (such ones say, as Cornelius, 
who, though he had not heard of Christ till Peter 
went there and preached Christ to him, yet he' 
had done many good deeds, see Acts x, 2. And 
doubtless there were many others such as he,) 
came forth in their minds at the voice of the gos- 
pel trumpet to a sweet resurrection of life. 

While all those w 7 ho had lived wickedly whea. 
they had known better, when the spirit of Christ- 
called them to the judgment in their own minds, 
they came forth to a resurrection of damnation, 
or condemnation, which damnation continued un- 
til they left off their rebellion, and submitted to 
the reign of Christ in their hearts. That Jesus 
spake figuratively in this verse, is evident from 
the manner of his speaking in the context, which 
evidently was figurative : see verse 25, on to 27, 
c; The hour is coming, and now is, when the dead 
■shall hear the voice of the Son of God,and they that 
hear shall live, for as the Father hath life in him- 
F^ify so h#th he given to the Son to have life ir 



UNIVERSAL RECONCILIATION 9$ 

himself, and hath given him authority to execute. 

judgment also, because he is the Son of man/ 
Then follows the text, by which it is obvious thai 
Jesus was speaking of that spiritual resurrection 
and judgment which he was to exercise among 
the children of men in time, and not in another 
world : and whereas our Lord prophesied of a 
time of great trouble, or tribulation in the world 
at the very time when this resurrection and judg- 
ment should commence, such as had not been 
since there was a nation upon the earth, as 1 have 
showed before : It may readily ue seen by cox- 
paring Dan. xii, 1, 2, with this oassage, that thtg 
resurrection to life, and to damnation took place 
at the same time that there was such trouble as 
Baa never been before, " And at that time shall 
Michael stand up, that Great prince," which 
doubtless meant Christ, appearing, and suffering, 
and rising, and reigning, " And there shall be a 
time of trouble, such as never was, since there 
was a nation to that same time," which must be; 
of course, the same time of trouble which Jesiis 
said should take place in that generation, " And 
at that time thy people shall be delivered, every 
one that shall be found written in the book, ana 
many that sleep in the dust of the earth shall 
awake, some to everlasting life, and some to 
shame, and everlasting contempt.'' 

Now the time when both these prophecies should 
be fulfilled is so precisely fixed, when we compare 
them, by saying " at that time when there should 
be such trouble. 5 ' And Jesus saving " verily 
I say unto you, this generation shall not pass till 
all these things (that was, that time of trouble) 
be fulfilled. 55 Matth. xxiv, 34, " That then those 
who sleep in the dust of the earth shall awake," 
It seems, if any person will only read and com- 
pare these Scriptures, he must be convinced that 
a resurrection of some to life, and of some to dam- 
nation, or shame and' contempt, was a spiritual 



109 AN APOLOGY FCrR BELIEVING IN 

resurrection which took place more than seven- 
teen hundred years ago. 

Another objection which many people have 
offered to me is the following : Jesus Christ said. 
u !f ye die in your sins, where I am gone ye never 
can come* 55 And people are so careless of what 
the scriptures say, that, I suppose many of them 
think this is Scripture : as those who have pro- 
duced it to me as Scripture, have appeared to be 
surprised when I have informed them it is not in 
the Bible. The passage from w 7 hich these words 
are invented, is in St. John vin, 21, " Then said 
Jesus again unto them, I go my way, and ye shall 
seek me, and shall die in your sins ; whither I go 
ye cannot come." Now, to show that he did not 
mean that they could not come where he was in 
eternity, just hear him say the same to his discF 
pies, Chap, xm, 33, u Little children, yet a little 
while I am with you. Ye shall seek me : and, as 
I said unto the Jews, whither I go ye cannot come ; 
so now I say unto you." Therefore his meaning 
was, that when he should ascend to the right hand 
of the Majesty in the Heavens, neither the Jews, 
nor his disciples, could come w 7 here he was, while 
they were in this w r orld. 

Another objection which is made against preach- 
ing Universal Salvation, is this: " If all men will 
finally be saved, what need is there of preaching 
it ? For if it is true, the people will be just as well 
off if they never hear it preached, and if it is not 
true, and the people trust that they shall be saved 
without doing any thing about it, then they will 
ose their souls." 

Answer, 1 perceive that the unbelief of both 
Ministers and professing Christians is such, that 
they think, if a poor sinner should trust in Jesus 
Christ, to save him without doing something him- 
self besides believing in Christ, he will surely 
lose his sou! ; but I ask them, is this giving such 
honor to Christ as ought to be giveci? And is ft 



Universal reconciliation. 



leading the sinner to trust in Christ forsalvaticri 
or in his own works ? I should think it might be 

readily seen that it is leading the sinner to trust 

in a false refuge, even his own righteousness.which 
is as filthy rags. But to answer the question : — ■ 
The reason why Universal Salvation ought to be 
preached, is, because, if the sinner cannot believe 
that Christ is the Saviour of all men, he cannot be- 
lieve that he is his Saviour, unless he think himself 
better then others by something he has done ; and 
the scriptures abundantly show that eternal life is 
no way dependant on man's works. And there- 
fore it is needful to preach Christ the Saviour of 
all men, that every poor sinner may believe the 
ladings, receive Christ as all in all, and love, adore 
find serve and obey him, And this is the very 
ground on which the Apostle places the strong 
consolation of those who have fled for refuge 
to lay hold on the hope set before us. See Heb, 
yi, 13, on to 18, viz. i The oath of God to Abra- 
ham, that in Christ all nations should be multipli- 
ed, and blessed, which he calls " two immutable 
things," and in which we see is included all the 
family of man, with the promise of eternal life in 
Christ, by him who cannot lie. Therefore, so far 
as w 7 e believe the promise of God, we see that we 
are included in the promise, and have strong con- 
solation in trusting in the veracity of the immuta- 
ble God. And for the sake of this faith and con- 
solation, it is needful to preach the salvation of 
all men by Jesus Christ. 

Another objection to Universal Salvation, id 
founded on the following Scripture : — 

Matth. 1 3th chapter, from verse 24, to verse 
43, is the parable of the tares of the field, and its 
explanation by our Lord himself, in which he 
saith, in verse 33, on to 43, " the field is the world. 
{Kcsmos ;) the good seed are the children of the 
Kingdom ; but the tares are the children of the 
wicked. The enemy that sowed them is i)m 
12 ■ 



i 



AN APOLOGY FOB. BELIEVING IN 



devil : the harvest is the end of the world, \Aion> n ) 
And then describes the binding, and burning of 
the tares, or children of the wicked, and also the 
ingathering of the wheat, or children of the King- 
dom, by the work of angels, or messengers of God* 
But as the other parable, in verse 47, on to 50, is 
considered an objection to full redemption in the 
same manner that the above is, I will reply to 
them both together, " The Kingdom of Heaven 
(which means the reign of God on earth by Jesus 
Christ) is like unto a net cast into the sea, which 
gathered of every kind : (shewing that the reign 
of Jesus Christ included all men of eyery charac- 
ter :) which, when it was drawn to shore, (draw- 
ing the net to shore, with every kind cf fish in it, 
represented the Judgment of Christ which is horn 
going on, by the messenger or dispensations? 
called angels which he s^ncjs to punish the wick- 
ed, and reward the upright m heart,) they set 
down, and gathered the good into vessels, but cast 
the bad away, So shall it be at the end of the 
world, " (Aion.) &c % Nov/, the learned know, for 
I have learned it from their writings, and the un- 
learned may be assured, that when Jesus spake 
of the end of the world in both of these parables, 
he meant the end of the Jewish dispensation, for 
the Greek word in both parables, in verse 39, and 
verse 49, which is rendered world, is Aion^ which, 
in other passages of the New Testament book, is 
rendered age, course, or dispensation, and never 
means the material world which we inhabit. But 
the Greek word which means the material world, 
is Kosmosj and, therefore, it occurs in verse 38, 
when fee meant this material world, viz. : " The 
field is the world," Kosmos* And this you may 
be convinced of, if you will take the pains to con- 
sult, Heb, ix, 26 3 where both occur in one verse, 
viz. : " For then must he often have suffered^ 
since the foundation of the (Kostnos) world : but 
bow } once in the end of the {Aion) world hath 



UNIVERSAL RECONCILIATION* 



ICS 



appeared to pat away sin by the sacrifice of him- 
self." Any person may see that the first of these 
meant the material world, where the original word 
is Kosmos, and it is equally plain, that in the lat- 
ter, the Apostle meant the end of the Jewish age^ 
course, or dispensation, where the original word 
is Aim, and it is equally certain, that " the end of \ 
the world," mentioned in the explanation of both 
these parables, meant the end of the same Jewish 
age, when Jesus was to commence his reign, and 
day of Judgment, in which (and particularly at its 
beginning) he would punish the wicked by his 
corrections, and cast them into the furnace of fire* 
Isaiah xxxi, 9, u The Lord whose fire in Zion, 
and his furnace in Jerusalem," which shows the 
furnace of fire was the word of God in spiritual 
Zion and Jerusalem, to which the wicked should 
be delivered, in order to burn up the tares, or chil- 
dren of the wicked, so that the sinner himself 
might be saved yet so as by fire, 1. Cor. hi, 15. 

Another objection which is still much used by 
the ignorant, although it has been answered a 
great many times, is from Matth. xxv, 41, 46 5 
" Depart from me, ye cursed, into everlasting fire*. 
And these shall go away into everlasting punish- 
ment. n I would first observe, that the discourse 
of our Lord recorded in the 24th, and the whole 
of the 25lh chapters, was all connected ; and from 
the 30th verse of the 24th chapter to the end of 
the 25th chapter he spake of the same period of 
time, vizo i of his spiritual coming (at the end of 
the Jewish age) to commence his reign, and day of 
Judgment, and plainly tells us in 24, 34, " Verily 
I say unto you, this generation shall not pass, till 
all these things be fulfilled," which plainly shows 5 
as he begun the 25th chapter with the word then, 
and then describes the Judgment in three para- 
bles, first, the ten virgins : secondly, the servants 
with talents delivered to them, and then called to 
account ; and thirdly, the sheep and goats $ that 



■ 04 



AN APOLOGY FOR BELIEVING I_\ 



he meant to show, that at the end of the Jewishf 
dispensation he should set upon the throne of God 
ever all nations, and that all nations would be 
gathered before him spiritually, and that he would 
then reward and punish them according to their 
works, and that all this would come to pass before 
that generation passed away, although, no one but 
God knew T the day and the hour when it would 
come, and therefore commanded his disciples ta 
watch, that they might be ready to meet their 
Lord when he should come. And this is more 
clearly evinced, when we consider the nature of 
the question of his disciples which elicited the 
whole discourse, which has generally been misun- 
derstood by us who are unlearned in the original 
tongues, by the word Axon, being rendered world,, 
viz. : Matth. xxiv, 3, " What the sign of thy com- 1 
ing, and of the end of the {Axon) world Now, 
the question w r as not, w r hat shall be the sign of 
the end of the material world ? but the nature of 
the question w r as, what shall be the sign of the 
end of the Jewish age, course, or dispensation ? 
And he went on to tell them from verse 5, on to- 
28, and then predicted his spiritual coming at the 
same end of the age, as I have shown before. But 
as the chief strength of this objection is built on 
the word everlastings viz. : everlasting fire, and ev- 
erlasting punishment;, take notice, the word ever- 
lasting, is from the Greek adjective, Aionion, which 
is derived from Aim. which I have before shown,, 
means age, cfrc* It is therefore evident that the 
original word rendered everlasting, does not mean 
eternal, but, only a long time ; and all learned 
writers whom I have consulted on this word give 
it this definition, and we who can read nothing 
but English may see from our Bibles that the 
word everlasting is from original words which do 
not mean eternal. For the land of Canaan, or 
Palestine, was given to Israel for an ever!asiin c 
possession. The priesthood of Aaron was ever.*- 



Universal reconciliation 2 05 



lasting; the covenant of circumcision was ever* 
lasting ; and divers other things were called ever* 
lasting, which have ceased long ago : therefore, 
Jesus did not mean that the wicked should be 
punished eternally, but he meant to represent by 
figurative expressions in this parable of the sheep 
and goats, that when he should reign spiritually 
over all nations as he does now, that those who 
should do wickedly from one generation to anoth- 
er, should go away, or depart from him into the 
Lord's fire in Zion, and into his furnace in Jeru- 
salem, or in other words, should be tormented^ 
and condemned by the fire of God's word, both 
by the spirit of Christ, and the testimony of his 
servants against their wicked works, which fire of 
God's word w 7 ould continue to burn through all 
'the ages of the Messiah's reign, and therefore he 
called it everlasting fire, and those of every gener« 
atios in his reign would be punished by it, as well 
as by calamities, and therefore he called it everlast* 
ing punishment, although no individual would be 
punished everlastingly. 

Another objection which is considered unan- 
swerable, is from Matth. xii, 32, and Mark hi, 29 3 
;; But whosoever speaketh against the Holy Spirit, 
it shall not be forgiven him, neither in this (Aion) 
world, neither in the to come. But is in danger 
of (Aionion) eternal damnation." Now T , observe 
that neither of these express eternity, or eternal f 
although, in Mark it is so rendered, for I have 
showed that Aion means age, &c. ; therefore, Aion- 
ion which is derived from Aion cannot mean any 
more than the duration of an age, course, or dis- 
pensation ; but as it is allowed.that it never means 
eternal, it ought not to have been so rendered. 

And if my information is correct, in the Septua- 
gint, which is a Greek translation of the Old Tes- 
tament, made in the time of Ptolemy, Philadelphus* 
Aionion is from the Hebrew Olim. And, Olim in 
our English version k rendered in the following 



manner : Continuance, Isaiah lxiv, 5. Ancient, 
Prov. xxn, 28, Old, Deut. xxxii, 7. Any, long, 
any time, long time, long home, and, long dead, Lev. 
xxv, 32 : Isaiah xlii, 14 : Eccl. xii, 5 : Ps. cxliii, 
hi. World, Ps. lxxiii, 12. Outcasts, Jeremiah 
xlix, 3§. Lasting, Deut. xxxiii, 15. Always^ 
Jer. xx, 1 7. Any more, Ezek. xxvn, 36. Never, 
Judges ii, I. Perpetual, Gen. ix, 12. Everlastings 
Gen. ix, 16. Forever, Deut. xv, 1 7. Forever and 
ever, Ps. cxix, 44. So shall I keep thy law con- 
tinually, forever and ever. Now, as it is evident 
that Olim, of the Old Testament, and Aionion ) of 
the New, do not either of them mean eternal, and 
as Aionion is the very Greek word, which, in Mare 
hi, 29, is rendered eternal, and appiied to damna- 
tion, or condemnation, and as Aionion is the "safl|j 
Greek word which is rendered everlasting in 
Matth. xxv, 41, 46, and in many other passages, 
and is in many other passages rendered, in Eng= 
lish terms, which we know are not to be under- 
stood eternal, it is certain that -eternal is not a pro* 
per translation of the adjective Aicnion, as it never 
signifies any more than a long time. And this is 
plainly shown by the preceding verse, 28, " Veri- 
ly I. say unto you, all sins shall be forgiven unto 
the sons of men, and blasphemies, wherewithsoev- 
er they shall blaspheme.' 5 Is not this a positive 
declaration, with a " Verily I say unto you," that 
all sins and blasphemies shall at some future peri- 
od be forgiven ? This is very plain, ft cannot be 
denied with any color of truth, but then, it is 
thought that the next words, in verse 29, means 
to eternally exclude the blasphemer from this 
promise of forgiveness, " But he that biasphemeth 
against the Holy Spirit hath never forgiveness^ 
but is in danger of eternal damnation." which is 
as much as to say, although he shall have for- 
giveness at some future period, yet he shall never 
be forgiven till he has endnred a long damnation, 
or condemnation > And, as in Matth. xh, 32, " It 



¥NIVERSAL RECONCILIATION* 



107 



shall not be forgiven him, neither in this worlds 
which is from the Greek aion, and means a dis- 
pensation, or course of the world, " Neither in the 
to come," which is as much as to say, neither in 
the dispensation to come, and as any one may see 
by reading the context in both passages, that 
these words were spoken to the Jews, it is obvi* 
ously their meaning that the Jews, as a nation, 
should not be forgiven their blasphemy, in that 
dispensation of the law which they w*ere then in, 
nor in the dispensation of the gospel to the gen- 
tiles, but that when the fulness of the gentiles 
should be come in, they shall all be saved, Rom. 
xi, 25, 26. For whereas the testimony of both 
Prophets and Apostles, declare that all in Heaven, 
earth, and under the earth, shall sw T ear that they 
have righteousness and strength in the Lord, 
Isaiah xlv, 23,24: Philippians n, 10, 11, That 
all flesh shall see the glory and salvation of God, 
Isaiah xl, 4, 5 : Luke hi, 5, 6, That all things in 
Heaven, and in earth shall be gathered together 
in one in Christ, and that God will reconcile them 
all unto himself by Jesus Christ, and that they 
will all praise him, Eph. i, 9, 10: Col. i, 20: 
Rev. v, 13. And as 1 believe these Prophecies 
are true, and will in their time be fulfilled, it is 
impossible for me to suppose that Jesus meant 
that those who blasphemed against the Holy 
Spirit should not be forgiven eternally, but that 
they should not be forgiven till a long time, and 
if so, my explanation of those Scriptures must be 
correct. 

Another objection frequently made against the 
truth of Scripture Prophecy, is the following : 

If all men will finally be saved, there is no need 
of preaching to them, nor praying for them, nei* 
the* is there any need that sinners should repent 
or believe the gospel, for (some are blind enough 
to say) they will all be saved just as well without 
3d wiiiu 



108 



AN APOLOGY FOR BELIEVING IN 



When the children of Israel were in bondage 
in Egypt, God called Moses and sent him to lead 
them to the land which he had promised their fa-< 
thers that he would give them for an everlasting 
possession : Moses knew that God had so promis- 
ed. Now, if Moses had reasoned as you do, he 
would have said, God has promised to give that 
land to the children of Israel, and he will certain- 
ly do it, there ; is, therefore, no need of my going 
to lead them to the land,, for they will have it just 
as well without as with. 

But no, Moses knew that God wrought all such 
works by such means as he pleased, and such as 
would effect his purpose ; he knew, likewise, that 
the people never would be in the land of Canaan I 
till they should set out, and travel to it, and so 
he went as he was commanded, and by the means 
of Moses, God fulfilled the promise which he made 
to their fathers. Now, this is a just figure of 
what is before us. God has promised that all flesh 
shall see his salvation ; but he knows they cannot 
see it, till they repent and believe the gospel, and 
it has pleased him, M through the foolishness of 
preaching to save them that believe,"' 1. Cor. i, 
21. For the redemption of a lost world, the first 
means which God employed was, he gave the 
promises and sent his Son to be the " Saviour of 
the world," 1. John iv, 14. And he hath wrought 
the work of redemption as I have before stated, 
and by his angels, or messengers, he commanded 
that it should be preached to every creature," 
Mark xvi, 15. And the gospel is now made 
known among all nations fo^ the obedience of 
faith, Rom. xvi, 26. And all the preaching of the 
gospel, and all the prayers, and every good work, 
and all the desires of the Saints, and the groaning 
and travailing of the whole creation, God is now 
employing as means to effect that work of man's 
redemption which he is determined shall be com- 
pleted. But your objection amounts to this ; if a 



UNIVERSAL RECONCILIATION. 



169 



msn is determined to do a certain piece of work 
Which must needs be done, what need is there of 
his doing of it ? Supposing a man was in the w r ater, 
ivhere, if he stays long, he will certainly drown 3 
and he believes he shall not die there, but be- 
lieves that God intends he shall use his endeavors, 
and get out and live, what use would there be in 
his trying to get out ? If God means that all men 
shall repent and believe the gospel, and so be sav- 
ed, and that repentance and faith are the very way 
to salvation, and that for man to repent and be- 
lieve is the only means by which he can ever 
come to salvation, what need is there of his using 
these means ? I conclude by this time, the ob- 
Blctor is ashamed of his objection. 

And, seeing no ground there, for any further 
Objection, he forms another, thus : 

Well, if your doctrine is true, and mine is false, 
I shall finally be saved, for if your doctrine is 
true, it will pick me up ; but if yours is false, and 
mine true, it will not pick you up, so you see I 
have two chances for Eternal Salvation, to your 
one. 

Answer, I allow, if you have good works enough 
to be as certain a Saviour as Jesus Christ, then 
you have two chances for Eternal Salvation to 
my one ; for I confess, that 1 have but one chance 
for Eternal Salvation, and that is Jesus Christ. 
But will you consider what this objection amounts 
to? It is this: that If you cannot finally be sav- 
ed in believing a lie, and trusting to your own in- 
ventions, you can finally be saved by the truth, 
yes, and T rejoice in believing that when you have 
labored for salvation in your own way, and shall 
find that your own labor all fails you, Jesus will 
not cast you off forever, although you now seem 
to be so willing for him to cast off others, for I 
confess, and.my heart rejoices in it, that you have 
as good a right im Jesus as I have, blessed be God. 
But would it not be better to believe the truths 
J 



AN APOLOGY FOR BELIEVING FN 



and be saved now by receiving Jesus Christ at 

all in all? 

And now. to the limitarian preacher, or brother, 
or sister, I have only one request to make to you, 
and 1 have no more to address to you in particu- 
lar, at present, and that is, I request of you to use 
these arguments which I have offered in this little 
book, in the same manner that 3-ou wish people 
to use your arguments when you are laboring to 
convince them of the truth, believing them to be 
under a deception ; for I do seriously view you 
under a deception ; in that you think that you un- 
derstand the Mystery of Salvation, whereas, you 
are altogether ignorant of it, and therefore go 
about to establish } r our own righteousness. Now. 
if you think my request is reasonable, I beg you 
to attend to it ; but if you say it is not reasonable, 
I beg you to remember that, you are undeserving 
of the candid attention of any person with whom 
you may wish to reason, and that sooner or later, 
you must receive that measure which you mete 
to others. 

Now, a few words to those who profess to be- 
lieve in Universal Salvation through Jesus Christ, 
and yet live in a course of open wickedness. 
Friends, that which I believe is the gospel of Sal- 
vation, is blasphemed by its opposers through 
you, when they know of your committing wicked- 
ness, they say : Ah ! there is the fruit of the c!gc= 
trine of Universal Salvation; thus, your wicked- 
ness is the cause of blasphemy against that truth 
which proclaims the salvation of a lost world. 
O. my friends ! if you do not believe that Jesus 
Christ has died unto sin once for all men, and that 
therefore all men ought to reckon themselves dead 
indeed unto sin ; but alive unto God through Jesus 
Christ : I say, if you do not believe this, why do 
you say so? but if you do believe it, why pro- 
ceed so absurdly ? Why do you not say in your 
hearts. how shall we that are dead to sih 3 live 



UNIVERSAL RECONCILIATION 



111 



any longer therein ?" Think not, my friends, that 
your acknowledgment of the truth will exempt 
you from stripes if you live wickedly : No, no. 
you must die to sin, you must die the second 
death, and if you do not submit to it willingly, it 
will have power on you, and hurt you, for let me 
tell you, if you continue in your wickedness, a 
time of awful calamity to your souls stands be- 
tween you and the Kingdom of glory ; but if you 
will believe the truth which you profess with all 
your hearts, so as to turn to Jesus by prayer and 
supplication for the manifestations of his grace, 
you will soon obtain a victory over sin, and your 
j&ouh will be like a watered garden, and you will 
^rejoice in that day, in the salvation of God, and 
praise him with a song of thanksgiving. Thus 
you may be born again, and see the Kingdom or 
God through faith, to your souls joy and rich con- 
solation. Now say, is not this better than a mad 
course of wickedness in which you have to endure 
the tortures of guilt and damnation, or condemna* 
tion ? And in which your own ways cast up the 
mire and dirt of your own corruptions, and if you 
acknowledge it is better, then leave your wicked 
courses, turn to the Lord with full purpose of 
heart, and look to him diligently until you feel 
the well of Salvation spring up in your souls to 
your entire satisfaction, for 1 tell you, it is as free 
for you and all men, as the air in which we 
breathe, or the rays of the sun which shines, or 
the drops of rain and dew which distill upon us, 
O, then, open your hearts by believing, and look= 
ing until you receive it, and live ! And now to 
conclude i It seems to me, if we had no prepos- 
sessions respecting Eternal Salvation, but had 
only understood how the goodness, knowledge, 
wisdom, and power of God was exercised, we 
should have thought our eternal safety, at the end 
of all our works, and rewards, surer than the pil- 
lars ©f Heaven and earth* And it is believed that' 



112 



AN APOLOGY FOR BELIEVING TS 



in ages to come, the Christians will think it as 
strange that ever we could believe in the doctrine 
of eternal misery, as we now think it strange that 
the people in the dark ages could believe that it 
was right to have a court of inquisition, and tor- 
ture people to death in the most cruel manner, to 
support Christianity. And if 1 have erred in any 
of this work, may our Good Creator forgive me, 
and ail the rest of the children of men their faults 
and trespasses, through our Lord Jesus Christ, 



THE following is not written with a light mind, and it U 
hoped that no reader will consider it a light thing whether 
we really entertain the true faith or not ; and the writer 
understands that the sentiments expressed in the following 
few lines, are congenial with the faith of God's Elect, 

TO THE JURY ON THE FOREGOLVG CASE, 
BY THE RT. HON. CHIEF JUSTICE, 

TRUE FAITH: 

Gentlemen of the Jury : 

The case now before you, is property a law 
question ; for although the defendant was indicted* 
or accused of very high crimes, such as believing 
a lie, and deceiving others* Yet it is evident that 
the plaintiffs were either malicious, or else they 
knew not what they were about, for as the point 
at issue is this s does the law of God require eter- 
nal misery as the punishment for any crime what- 
ever ? And as the plaintiffs saj r , it does, and the' 
defendant thinks it does not ; therefore he had as 
fair a pretence to accuse them, as they had to ac- 
cuse him, until they had proved their assertions* 
—But as this question is submitted to you to an- 
swer, I have somewhat to lay before you, for your' 
assistance. I have been acquainted with the law 
of God more than five thousand years, and I have 
never seen a threatening of Eternal misery in it* 
And while the defendant has been laying before 
you the immutable promises of him who cannot 
lie, I have taken a fair view of the immutability 
of God, the immutability of his promises to Abra 
ham, Isaac, and Jacob, and declared afterwards, 
by the mouths of all his holy Prophets, the im- 
mutability of his Son Jesus Christ : the immuta* 



tt4 A CHARGE. 

l>ilit}^ of his faithfulness, in accomplishing the 
work of redemption. On the whole, ! have taken 
a view of the broad and immoveable basis of the 
goodness, knowledge, wisdom, and power of God^ 
on which, alone, is built the eternal safety of all 
helpless mortals, and I see no room to de&paiF of 
the accomplishment of the aforenamed divine 
promises which evidently announce a complete 
reconciliation of all things to God in the dispensa- 
tion of the fulness of times. You are, therefore^ 
not to despair of this, nor hesitate in your judg- 
ment on account of the abundance of sin, or the 
piles, heaps, or mountains of iniquity which has 
existed, or does now exist ; for remember that he 
who was made, and appointed to finish the trans- 
gression, and make an end of sins, is made strong 
by the strength of God Almighty ; neither can 
any knowledge forelay his work, for his knowl- 
edge is infinite ; nor can any device disappoint 
his calculations, for he has the boundless treasures 
of wisdom. And while he is qualified with infinite 
power, wisdom, and knowledge,, look there, look 
to him, and behold ! his eyes, and every appear- 
ance of him beams with love, or benevolence to a 
world of sinners ! And I charge you not to make 
out your verdict without taking a view of these 
things which I have laid before you; and while 
you take this view, let Proper Candor, Sound Rea- 
son, and Good Understanding, have each his pro- 
f^r place, and make out yopr verdict accordingly^ 



t. 



TO THE BOOK OF 
REVELATION 

WITH SHORT NOTES ON THE SAME. 

BY SAMUEL HUTCHINSON* 
WhMO r«adetb, let him understand.— -Matth. xxiy, 1;>. 

NORWAY, ME. 

?1UKT£D FOR THE AUTHOP, BY ASA BiRWS, 



* 



PREFACE 



TO THE 




1 suppose it ii generally understood that the 
book of Revelation, is the content! of a vision 
which St. John saw upon the Isle of Fatmos; that 
it was a vision, is evident from the contents of the 
first chapter, which introduces it as such; and 
aiso from chap, is, 17, And thus I saw the hors- 
es in the vision," &c. which plainly shows that 
St. John himself called it a vision. Now whereas, 
I know, that many people receive many passages 
in this book in their most literal sense, 1 wish te 
have the truth understood, before 1 proceed in my 
Key, viz. : That a vision is a revelation of some- 
thing that exists, or of something which shall be 
accomplished afterwards ; always appearing to 
the view of him who sees the vision, in some liter- 
al thing, or creature, or creatures which represents 
the things alluded to, by similitude, or similitudes, 
That the man who sees a vision, never sees the 
real things which the vision reveals ; but always 
sees the appearance of something which repre- 
sents the things alluded to, by way of figures, or 
similitudes. That this was always the case with 
the visions of the Prophets, and of St. Peter, is 
evident from the following : Ezek. ix, 2, A man 
with a writer's inkhorn, &c. was the vision, or the 
things seen. Ezek. 37th chap. : The dry benes, 
&c. were the things seen in the vision. Ezek* 
40 ; A man whose appearance was like brass, &c* 



*18 



PREFACE TO THE 



was seen in the vision. Daniel 7th chap. : Fouf 
beasts were seen in the vision, &c. In chap. 8 ? 
was seen in a vision, a ram, and a he-goat, &c. 
In Amos vit, 8 : A plumbline was seen in a vision. 
In chap, vin, 1,2: A basket of summer fruit. In 
Zeoh. ii, 1 : A man with a measuring line in his 
hand. In chap, iv, % 3>: A candlestick of gold, 
a bowl on the top of it, and seven lamps, and se- 
ven pipes to it, and two olive trees by it. In 
chap, v, 2 : A flying roll, twenty cubits long, and 
ten broad. In chap. 6: Four chariots, coming 
out from between the mountains, one with red 
horses, another with black, another with white, 
and the other with grizzled and bay. Now, what 
aian of common understanding would ever suppose 
that the things seen in those aforenamed visions, 
were the real things which God meant to reveal 
to his servants by those visions ? But this would 
be equally as reasonable as it is to understand the 
book of Revelation to reveal nothing else but the 
things named in the vision, as for instance : To 
understand the 20th chapter as it generally has 
been understood, to reveal that a real intelligent 
being, called an angel, will, at a certain time, come 
down from the starry heaven, with a chain and 
Keyy and lay hold of another real Intelligent, 
though wicked being, called the devil, and bind 
him for the space of exactly a thousand years, 
&c. And then there will be a literal resurrection 
of a part of the best of men, &c. and that after 
the thousand years, the devil being set at liberty s 
will go out like a great General, and gather a 
great army of men to fight against the Saints ; and 
then his army will be destroyed by literal fire 
from Heaven, &c- and then a literal judgment 
frill take place, &c. and the devil, and all the 
wicked people will be cast into a lake of literal 
fire and brimstone, &c. Now, I say, to under- 
stand the vision of St. John in this waj 7 , is as un- 
reasonable, as it would be to understand the vision 



KEY AND NOTES. 



&i Daniel chap. 8, to signify nothing more, than 
that a certain ram would afterwards be seen, with 
two horns, &:c. and that a he-goat would come 
from the west, and fight the ram, and destroy him, 
&c. Or to understand the vision of St. Peter, 
Acts lOih chapter, to signify nothing more, than 
that afterwards, there would be seen a sheet let 
down from Heaven, knit at the four corners, 
wherein would be all manner of fourfooted beasts 
of the earth, and wild beasts, and creeping things, 
and fowls of the air, and that men ought to kill 
and eat them, and not call any of them unclean 
or common. I say, this would be the same un~ 
derstanding of St. Peter's vision, w T hich many peo- 
ple have of much of the vision called " Revela- 
tion." And as St. Peter said, concerning his vis- 
ion, " God hath shewed me that 1 should not call 
any man common or unclean," Acts x, 28. . So 
we see, that while beasts and fowls were the 
things seen in the vision, men were the real 
things signified by the vision, and, as the book of 
Revelation is the contents of the greatest vision 
(perhaps) that was ever seen by man; and as it 
was a revelation of things which then existed 
which were invisible 5 such as, the Almighty sit- 
ting upon his throne, &c. and of things which 
were to be accomplished in the gospel dispensa- 
tion, under the reign of Jesus Christ, which is 
wholly spiritual. We may be assured that those 
things which were seen in this vision, were only 
figures, similitudes, or signs of spiritual things, both 
good things and bad things, (if it be proper to call 
any of them bad.) which were to take place ; and 
as much as this may be seen in various passages 
throughout the book. As 1st, in xv, 1, " And I 
saw another sign," &c. Showing that the things 
he had seen were signs, and that this was a sign 
also. 

In the second place observe, that he, in divers, 
or several passages, gives such cautions as the 



I2Q PREFACE TO THE 

following: Chap, xm, 18, "Here is wisdom. 
Let him that hath understanding, count the nun> 
ber of the "beast," &c. xvn, 9, " And here is the 
mind that hath wisdom." i, 3, and xxn, 7, " Bles* 
sed he that readeth, and they that hear the words 
of this prophecy, and keep those things which are 
written therein, for the time is at hand." Which 
evidently shows that he meant to be understood, 
that there was danger of misunderstanding what 
the things signified which he had seen of the 
which there would not be such danger, if the 
things signified nothing more than what appeared 
in the vision. 

Another incontestible evidence, that the book 
of revelation is figurative, is that a great part of it 
would appear to be nonsense, if it must be under- 
stood literally ; as for instance, ix, 17, 19 : Horses 
with breastplates of fire, and jacinth, and brim- 
stone, with tails like serpents, and had heads, &c. 
Now this, as well as a great many other passages, 
cannot be understood literally by any person, let 
their particular sentiments be what they may. — • 
And from these considerations, as well as others, 
which I have not mentioned, it is evident that this 
book is a representation of spiritual things, by 
figures, or similitudes, seen in a vision. And now, 
the point in question is, what do they represent? 
And, to ascertain this, I have for many years read 
this book through and through, at the same time 
making use of my little concordance, by the help 
of which, I have turned to other more ancient 
Scriptures and prophecies, which made use of the 
Same figures, or similitudes, which are used in this 
book, to see what spiritual things were represent* 
ed by them in other parts of the Bible. And this 
is the way 1 have obtained what instruction I have 
(if indeed I have any) on the book of Revelation : 
and 1 now offer the same, hoping it will be a 
means of instruction to others who have not labor- 
ed so much to obtaip such instruction* 



%£Y Am NOTES l%% 

And as the principal difficulties in understand- 
ing this book, are, first, what the similitudes rep- 
resent. And secondly, the times of their accom- 
plishment: I had proposed to go through the book 
twice, first, to explain the figures, which 1 cai! the 
r; Key." And secondly, to show the times of their 
accomplishment, which I call the "Notes. 55 But 
on mature deliberation, as I think it must necessa- 
rily make my book quite long, to go through 
twice, and as I conclude it wouid not be so read- 
ily intelligible, I shall, therefore, divide my work 
into Section?, by the chapters of the book, and 
^fall explain the figures, or similitudes, and show 
the times when (in my opinion) they were accom- 
pli: I pass along through the book, up to 
the present time, and shall notice things which 

fe yet future ; but I shall not pretend to fix the 
dines of the accomplishment of future events, but 
anly show what things are to be accomplished ac- 
cording to the language of other Holy Scriptures. 

And let every reader observe, that I do not 
claim infallibility in these explanations, for al- 
though 1 am confident that the principle is right, 
On which 1 have explained the vision, viz. : that 
the vision gave a view of numerous things and 
creatures, causes and effects in the literal world, 
to signify numerous things and creatures, causes 
and effects in the moral world through the -whole 
time of the everlasting reign of Jesus Christ. Wei 
as the figures are so numerous, it would be strange 
if a man of so small claims as myself, should, at 
first setting out, explain them all precisely cor- 
responding with each other, and with die rest of 
the Holy Scriptures. However, as I have not 
committed any mistake intentionally, I hope, if 
the reader should discover any, it will only lead 
jp& to search for more correct ideas. 



TO THE BOOK OF 




WITH SHORT NOTES ON THE SAME, 



CHAPTER L 

Verse 7, 4i Behold he cometh with clouds*™ Means 
that Christ's spiritual coming is with his servants, 
who pour out the name of the Lord in their testi- 
mony, as clouds pour rain upon the ground, and 
therefore they are called, " A cloud of witnesses^ 1 
Heb. xii, 1. 

Verse IS, "He (Christ) was girt about the paps 
with a golden girdle" Signifies, that as the curious 
girdle of the ephod of the highpriest, Aaron, on 
which he bore the names of the children of Israel 
before God, when he went into the holy place, 
was on with the ephod, and was made of the same 
as the ephod. 

So Jesus, in his love and goodness, bears all 
men before God. And righteousness and faithful- 
ness are his girdle, Isaiak xi, 5 ; and whereas his 
girdle is called " A golden girdle.' 5 if a man has 
much gold, it affords him the privileges of obtain- 
ing food, raiment, an inheritance, or if he was in 
bondage to procure his redemption. So that love, 
goodness, righteousness, and faithfulness, which 
binds all men to Jesus before God, is their rich 
privilege of obtaining spiritual food, raiment, eter- 
nal redemption, and an incorrutible inheritance. 



124 



A &EY Tfr TH2 



Verse 14, " His head and hairs zdhiie like wwl f 
as while as snow" Signifies the innocence and 
purity of his nature, and his counsels. "And his 
eyes as aflame of fire." Signifies that Jesus, look- 
ing at, or beholding men with his eyes, is calcu- 
lated to detect, and burn up iniquity. 

Verse Is, u And his feet like unto fine brass, as if 
they burned in a furnace*' 1 Signified that the mov- 
ing, or walking forth of the spirit of Christ, in its 
testimony, is pure and solid like "'fine brass" and 
that, the tendency of this moving is like a f furnace 5 
to burn up combustible vanity in the minds of 
men* " And his voice as the sound of many wa- 
ters/' Signifies that the inspiration of his spirit is 
continually speaking in men, (as many waters 
moving continually roar,) whether men obey its 
aiov ings and teachings or not* > 

Verse 1 6, u And out of his mouth went a sharp 
two edged sword" Signifies the word of GocL 
Heb. iv, 1-2. v ' And his countenance as the sun shin- 
$ih in his strength" Representing that glory 
which is revealed to the soul who believeth in Je« 
sus, as it is written, 2. Cor. iv, 6, For God who 
commanded the light to shine out of darkness, hath 
shined into cur hearts, to give the light of the knowl- 
edge of the glory of God in the face of Jesus Christ* 



CHAPTER IL 

Verse 1, w Unto the angel of the church, &e+ 
Meant the minister of the church : but the real 
meaning of " Angel" is messenger, or one who is 
sent on some errand* And therefore, holy beings 
who appeared to ancient holy men and women in 
divers instances were called "Angels" and there- 
fore f when men are sent of God,, they are angels 
of God. — But the word " Angel," is not only appli- 
ed to invisible beings, and to men, bwt any dig* 



BOOK OF REVELATION, 



pensation which is sent of God, is an a Angel" or 
messenger of God, whether it be a dispensation of 
ble^ings, or calamities. And therefore the 
plagues of Egypt are called, 44 evil Angels" in 
Psalm lxxviii, 49v And a dispensation of bles- 
sings or calamities, is signified by the word Angel 
in many instances in this book of Revelation. 

Verse 1 7, " Hidden manna" The word of 
God, Matth. iv, 4. 

Verse 28, " And twill give him (that overcom- 
eth) the morning star" That is, such inward evi° 
dence of salvation, as the daystar is of the sun^ 
rising* 

CHAPTER III 

Verse 5, 44 He thai overcometh shall be clothed in 
white raiment" Means righteousness, clothed with 
Christ before God. 

Verse 1 2, " Him that overcometh will I make & 
pillar in the temple of my God" Signifies to be es- 
tablished in a state of mind to love and enjoy the 
presence of God, 

Verse 1 8, 44 Gold tried in the fire" Signifies 
as gold represents spiritual privileges, so "gold 
tried in the fire" represents privileges which Save 
been proved to be real spiritual blessings,— 44 And 
anoint thine eyes with eye salve" Means that 
strengthening operation cf the spirit of Christ 
which causeth the understanding to see quick in 
spiritual things. 

CHAPTER IV. 

Verse 1, 44 After thest things- 1 looked, and behold \ 
a door opened in Heaven." Meant an opening into 

spiritual things which he had not seen before - 

'*&tid the first voice which J heard, as it were of m 



126 A KEY TO THE 



trumpet talking with me." Meant that the moving 
which he heard in the spirit of his mind, was like 
the gospel testimony, which is represented by the 
inviting sound of a trumpet, " Which said* come 
up thither \ I will shew thee things which must be here- 
after." Meant that the same inviting move led 
his mind into. such a spiritual state as to see the 
vision. 

Verse 2, " And immediately- 1 was in the spirit r 
and behold, a throne was set in Heaven? and One sat 
upon the throne" By the throne, is signified the 
holiness of God,. Fs. xlvii, 8 -■: Ps* xlvmi, 1. 

Verse 3, " And. he that sat was to look upon? like 
a jasper, and a sardine stone" Signified the exceed* 
ing riches of the nature of God to those who be- 
lieve in, and love him, and behold him through 
faith,, u - And a rainbow round about the throne™ 
A token of mercy. 

Verse 4, " And round about the throne four-and* 
twenty seats, and upon the seats, fovr-and-hventy el- 
ders sitting" These elders represent the first 
fruits of all nations, that is, those who believe the 
gospel in time r as St. James shewed, James i, 1&, 
" That we should be a kind of first fruits of his 
creatures. 5 ^ These elders, also, by their song^ 
show that they represent the first fruits of all na- 
tions, chap* v, 9* "And hast redeemed us to. 
God, &c. out of every kindred r and tongue, and 
people, and nation." Their being clothed in 
whik raiment, and having crowns of gold," I hope 
will readily be seen to signify the righteousness 
, j*XJ$ spiritual privileges of all believers. 

Verse 5, " And out of the throne proceeded light* 
nings, and thundzrings, and voices." Signified that 
holiness, which is the throne, is like flashes of fire 
to consume iniquity, and terrible to those who live 
wickedly, like thunder. And as all believers are- 
in the throne of holiness, and speak with voices of 
prayer, praise, and instruction, so these voices 
proceed out of the throne. 



BOOK OF REVEtATlOm 



Verses 6, 7, u And in the midst of the throne, and 
round about the throne (N. B. in the midst of holi- 
ness, and round about holiness) four beasts full of 
eyes before and behind. And the first beast was like 
a lion, and the second like a calf and the third had a 
face a& a man, and the fourth like a flying eaglet 
As this appearance of beasts, or living creatures 9 
represents men, tame beasts, wild beasts, and fowls 
of the air, in, and round about the throne ; it sig- 
nifies that men who are so beastly as to live in sin 
and unbelief, together with all the beasts, and 
fowls of the air, are, notwithstanding, in the spirit 
of holiness by the redemption of Christ according 
to the divine counsel. 

Verse 8, "And full of eye3 within" Signifies 
that they shall finally have inward, or spiritual 
sight. " And they rest not day and night, saying s 
Holy, holy, holy, Lord God Almighty y wh*ch was, and 
is, and is to come, Signifies that all creatures in 
their continual dependence upon God for every 
thing w T hich they enjoy, by their receiving, and 
enjoying, do continually ascribe holiness to God, ? 
though many of them know it not? 

Note. As this fourth chapter says nothing about the 
Lamb Jesus, it is obviously a representation of the state of 
things immediately before, the conimg of Christ in the fles£, 

CHAPTER V* 

Verse 1, " And I saw in the right hand of Mm 
that sat on, the. throm a book written within and on 
the back side, sealed with seven seals" 

The " book" signified a view of the dealings 
and purpose of God, with, and concerning men j 
" written on the back side, 53 signified those deal- 
ings of God with men which had already taken 
place ; "written within,, and sealed," signified those 
things which God purposed should take place in 
feature, which were not then known* 



A &ET TO THE 



Verse % u And I saw a strong angel proclaiming 
with a load voice, Who is worthy to open the book? 
#c." Signified a dispensation of inquiry in the 
minds of men ; which was like a messenger, or 
angel, with an earnest inquiry for some one to 
open and show what God meant to do with his 
creatures. 

Verse 6, " And I beheld, and, lo, in the midst of 
the throne, and of the four beasts^ and in the midst of 
the elders, stood a Lamb as it had been slain." Now, 
glory to God, here it is plainly signified that Jesus 
Christ, the Lamb slain, is in the midst of the 
throne of God, and in the midst of the elders, and 
four beasts, (which are the representatives of all 
creatures,) thereby showing that he is so united 
with God and all creatures as to finally reconcile 
them all to God* And the rest of this chapter 
shows that at the firs-t move of the Lamb to take 
the book, and open the seals, as though all crea- 
tures knew things must now issue well :: first, the 
four beasts and elders, the representatives of all 
secondly, all the angels, or messengers, and third- 
ly, every creature in Heaven, in earth, in the sea, 
under the earth, and all that was in them, sing the 
praises of God and the Lamb* 

There is one thing which has already been 
mentioned, which, if we view along with this, adds- 
to the beauty of this part of the vision, viz. : In 
chap, iv, 3, M A rainbow round about the throne, 
in sight like unto an emerald," that is> a bright 
rainbow. 

If we read Gen. ix, 8, on to 17, we shall find 
that after Noah came out of the ark, God made a 
covenant with him, and with all flesh, with every 
living creature, with fowl, with cattle, and every 
beast of the earth, whieh should be an " everlast- 
ing covenant" that he would not destroy them any 
more by the waters of a flood. — This was, there- 
fore, a covenant of mercy; and God told Noah, 
that he would set his " bow in the cloud" as a to 



BOOK OF REVELATiOK, 12$ 

ken ot this covenant, " for perpetual generations." 
The rainbow, therefore, round about the throne 
of God, at the very time when Jesus first appear- 
ed, indicates in the strongest manner, eternal 
mercy and safety to all of God's creatures. 

Note. This chapter refers to the time when Jesus was 
^om in Bethlehem, and until he commenced his ministry* 



CHAPTER VL 

This chapter, and the first verse of ch£p. 8, k 
of the Lamb opening the seven seals, according 
to _Matth. xtii, 35, 44 I will open my mouth in par- 
ables; I will utter things which have been kept 
-secret from the foundation of the world. 55 

Verse 1, u And I saw when tkt; Lamb had opp.ned 
mie of the seals, <J--c. one of the four beasts saying 
Come and t&J* As the several beasts, each in their 
turn, at the opening of the four first seals, say. 
51 Come and see." It signifies that when God re** 
veais things to creatures, they always consider 
the revelations of God so good as that they invite 
other creatures to 44 come and see" them. 

Verse 2, 44 And I sazv, and behold a white horse : 
and he that sat upon him had a bow, and a crozvn was 
given unto km, and he went forth conquering and to 
conquer " 44 White horse" signifies, as a horse is 
a quick and powerful beast, and as 44 white." rep- 
resents purity, the quick, powerful, and pure word 
of God, or testimony of Jesus Christ on which he 
is repeatedly represented, in this vision, as riding 
forth ; 44 And he had a bow," signified that power 
which Jesus Christ has of sending words of truth, 
so as to take effect in the hearts of men, the same 
as a bow throws arrows, as it is written, Ps. xlv» 
5, 44 Thine arrows sharp in the heart of the King's 
enemies, whereby the people fall under thee." 
T * And he went forth conquering and to conquer J" 



130 



A KEY TO THE 



Signified that Jesus went in his first advent, corr* 
(juering error, infirmity^ and sin by his testimony 
and miracles, and to conquer death and hell by 
his death and resurrection. 

Verses 3, 4, " And when he had opened the second, 
seal, &c. And there wmt out another horse, red, and 
was given to him that sat thereon to take peace fronl 
ike earth, fyc* And there was given unto him a great 
sword." Signified that soon after the ascention of 
Christ the nations would be filled with a spirit of 
bloodthirstiness ; signified by " a red horse," him 
that sat on him ; having " a great sword," signified 
that war, who sits on the bloodthirsty spirit would 
at that time kill with the sword abundantly. 

Verse 5, " And zvhen he had opened the third seat 
&c. And I beheld, and lo, a black horse ; and he 
that sat on him had a pair of balances in his hand.^ 
The word M horse" is used as a figure of the abili- 
ties, or faculties of men 5 as u white horse" always 
represents the testimony of Jesus, which is always 
pure, so when any color is associated with horse f 
it signifies the nature of man's performances which 
are alwaj^s impure ; and as " red beast, or red 
horse." signifies a spirit of bloodthirstiness in me% 
bo " black horse," signifies a spirit black with 
crimes to that degree as to produce a famine of 
hearing the word of God, Amos vih, 1 1; and that, 
of course, produces such^ill economy as to produce 
a famine of bread and water. " Had a pair of 
balances in his hand." Signified that in that dis- 
tressing time, privileges would be scarce, as though 
men had a certain allowance weighed to them. 

Verse 6, " And I heard a voice in the midst of the 
four beattsP Signified the cry of the condition of 
the world. K Say, a measure of wheat for a penny, 
and three measures of barley for a penny" Signifi- 
ed, although it was a time of the greatest calamity 
that ever was, yet God afforded men, even then, 
spiritual privileges that were equal to a measure 
r>f wheat for a penny, &c. " And thou hurt not 



BOOH OF REVELATION* 



ihe d*7, and the vine." " Oil and vine 55 represents 
that joy and gladness which the blessed spirit of 
God gives to Saints, and therefore, it was com- 
manded not to prevent such consolation in the 
lime of such calamit}'. 

Verse 7, " And rchen he had -.opened the fourth 
seal) 

Verse 8, " And I looked^ arid behold a pah horse-: 
and his name thai sat on him was deaths and hell foU 
lowed with him." Death riding forth, signified spir- 
itual death, riding on the faculties of men which 
were so full -of iniquity as to carry the color of 
death, which is - ; pale," " And hellfollowed with 
him." As the word hell, means the state of the 
dead, therefore it signified that a state of spiritual 
death, followed with spiritual death. " And power 
was given unto them ever the fourth part of the earth." 
By which, we see, that hell does not mean a state 
of misery in the future world : because, 44 power 
ivas .given unto them, (that is, to death and hell,) 
over the fourth part of the earth." 44 To kill with 
sword, with hunger, with death, and with the 
beasts of the earth." Signifying that spiritual 
death and hell would go forth on the abilities of 
-men so as to cause, first, destroying w T ars, 

Secondly, a distressing famine. 

Thirdly, both of these, together with pestilence 
frould cause death, 

Fourthly, u And with the beasts of the earths 
The word beast is used in other Scriptures to rep- 
resent wicked political government, as also the 
abilities of men, or men who seek to devour, are 
calletT days, &c. all of which show that wicked 
men would make use of their power to complete 
the calamity. 

Verse 9, i; And when he had epened the fifth seal, 
I saw under the altar the souls of them that were slain 
for the word of God." " Souls" here signified lives ; 
"-unckr the altar," signified that their lives were 
at the place vyhere they offered their lives for the 



i3$ 



A EEY TO THE 



truth's sake, which was the altar, as altar always 
signifies the place for offerings. 

Verse 10, It is said that they cried to God for 
vengeance, &c. which signified that their lives, 
©r blood, cried for vengeance on their murderers, 
-as the blood of Abel did, Gen. iv, 1Q. 

Verse 1 1 , " And white robes were given unto themP 
Signified that those who died for the truth's sake> 
wicked people in ages afterwards, who are ju 
such people as their murderers were, will praise 
them; and righteous people always praise them, 
which is like giving their lives, or $ouls " white 
sobes. 

Verse 12, " And I beheld when he had opened the 
sixth seal, and lo, there was a great earthquake*® 
Earth, in this vision, signified the ground of men's 
minds, as St. Paul calls it, " The pillar and ground 
of the truth,*'' 1. Tim. hi, 15. Therefore an earth- 
quake, signified a shaking of the ground of the 
minds of men. " And the sun became black • as 
-sackcloth of hair, and the moon became blood." 

Verse 13, u And the stars of Heaven fell unto the 
earth, even as a figtree casteth her untimely fgs when 
she is shaken of a mighty windP 

Verse 14, u And the Heaven departed as a scroll 
when it is rolled together." As the sun, moon, and 
■Stars represent the political and religious estab- 
lishments of the nations, and particularly of the 
Jews. And as the heaven, in many Scriptures^ 
represents the inventions of men on which they 
depend for happiness, therefore this destruction., 
or removing of the sun, moon, stars, and heaven, 
signified the overthrow of political, and religious 
establishments, and false dependences of men, 
which should immediately succeed the before- 
named calamities, as Jesus himself prophesied, 
TVIatth. xxiv, 29, " Immediately after the tribula- 
tion of those days, shall the sun be darkened, arid 
the moon shall not give her light, and the stars 
€haH fo*' ivom b ea v en ? and the powers of t]ie 



BOOK OF REVELATION, 



heavens shall be shaken. "And every mountain, 
and Island were moved out of their places As the 
earth signified the ground of the minds of men, 
so the sea signified the multitudes of people, or 
the multitudes of the thoughts ^ of the people, 
therefore mountains and Island signified such ob- 
jects in the minds and thoughts of the people, as 
were considered things of firm standing, as we 
consider mountains and Islands. 

Verse 15, u And the kings of the earth, and tht 
great men, and the rich men, and the chief captains, and 
ffte mighty men." (Which signified the ruling, and 
leading powers, and motives in the minds of men.) 
and every bond man, and every free man, (which sig- 
nified all the working powers in the minds of men,) 
hid themselves in the dens, and in the rocks of the mount- 
ains, that is, in such refuges in their minds, as 
were considered firm like mountains. 

Verse 16, 44 And <taid to the mountains and rocks,' 
fall on us, and hide us" Signified that in that time 
when God shook "the heavens, and the earth, 
and the sea, and the dry land, and shook all na- 
tion?," Hagoai ii, 6, ?. Ail the ruling and work- 
ing powers of men, were in such an extremity, as 
we should expect the inhabitants of the literal 
.world would be in, if there should be a great lit- 
eral earthquake, the sun literally become black, 
the moon turn to literal blood, the visible stars fall 
to the ground, and the blue canopy of the starry 
heaven over our heads should roll off like a scroll 
rolling together. For this is a prophecy of those 
u days of vengeance and wrath upon the people,^ 
which w T as predicted by the ancient Prophets, and 
which our Lord said should be fulfilled in that 
generation, Mattr. xxiv, 34, and xvi, 28. Luke 
xxi, 22, on to 33. 

Verse IT. " For the great nay of his wrath (or 
ardor) is come, and who shaft he able to stand f 
That is, the time is come, when God will judge 



A KEST TO THE 



the nations by Jesus Christ, "And he will break 
them with a rod of iron, and dash them in pieces 
like a potter's vessel," Ps. n, 9. And who can 

stand against him? 

Kote. Let it be fairly understood, that as the sealed 
book contained things which were then future, therefore, 
opening the seals, was prophesying plainly what should 
come to pass. Of courre, Jesus Christ opened these seven 
seals when be prophesied of his own death and resurrection, 
and of the several calamities which should succeed his 
death and resurrection in the course of that generation. 
And the opening of the sixth is evidently a prophecy of, and 
alludes to the time when, the Jewish Theocracy was ended, 
at the destruction of their city and temple, and the disper- 
sion of that nation. 



CHAPTER VII. 

Verse 1 , " And after these things, fyc. I saw four 
angels standing on the four corners of the earth hold- 
ing the four winds, &c. that they should not blow upon 
the earth, nor on the sea, nor on any tree." Earth 
and sea I have explained ; " trees," mean those 
things which grow large in the minds of men ; 
fci four angels," signified four dispensations of ca- 
lamity ; " holding the four winds," signified that 
those dispensations of calamity operated in such 
a manner as to hinder the gentle moving of the 
Spirit of <iod on the minds of men, which is like 
breezes of wind on the earth. 

Verse 2, " And I saw another angel ascending 
from the east." As the east is the place oi the sun's 
rising, so this signified a dispensation of merrj^ 
by the li^ht-giving visitation of the Spirit of Christ. 
"'Having the seal of the Irving God." This dispensa- 
tion of mercy was to seal those who believed, with 
tjiat holy Spirit of promise Eph. i, 13. " And he 
cried to the four angels, saying hurt not, &c. till we 
hyve. sealed the servants of our God." Signified that 



BOOK OF REVELATION* 136 

fry this dispensation of mercy, those four causes 
of calamity, or four calamities, were deferred, un- 
til those who believed in Christ were sealed by 
the holy Spirit unto the day of redemption, Eph« 
iv, 10. 

Note. These calamities which were hurting the family 
of man, were stopped by the sealing dispensation of good- 
ness a little prior to the second, or spiritual coming of 
Christ, which immediately succeeded them 9 



CHAPTER VIII. 

Verse 1, "And when he had opened the seventh 
sealy there was silence in Heaven about the space of 
half an hour" As the opening of the seventh seal 
was a prophecy of the spiritual corning of Christ 
to reign over all nations ; 64 silence in Heaven" sig<r 
nified that all hevenly spirits were satisfied with 
his taking the government, and submitted to him 
in such a manner as to silence all calculations, or 
movements of their own^ being filled with consola- 
tion at his coming, believing, that whereas he 
reigns, all things will, in due time, issue well ; 
" For the space of half an homy 5 signified that 
he venly view. 

Verse 2, u And I saw the seven angels which stood 
before God" Now, although these seven angels 
are not mentioned before, yet he speaks of them, 
as if they are well known to stand before God, 
and indeed this is the case as soon as the vision 
is understood, for as the number seven is used in 
v irions parts of the Holy Scriptures to represent 
by figures, the spirits of God, such as seven eyes, 
seven horns, seven lamps of fire, fyc. so, seven angels 
are the figures to represent the seven degrees of 
understanding in man, who was made after the 
similitude of God, and these are the seven angels^ 
or messengers which stand before God; "And to 
them were given seven trumpets?'' signified the gospel 



I3S A KEY TO TII2 

testimony suited to the seven degrees of under- 
standing. 

Verse 3, " I i d o' 

■he altar." Signified a dispensation of the spirit 
which moye3 men to offer themselves to God. 

Having a golden censor" signified the privilege of 
access to God, u And there was given unto him much 
incense, ihoi he should offer ii with the prayers of all 

vats upon the golden altar" As incense is u.-ed to 
cause the fire of the altar to burn, u signified that 
in that dispensation of prayer there was given a 
view of things which caused the spirit of prayer 
to burn fervar.tly. 

Verse 4, " And the smoke of the incense, with the 
prayers of the Saints ascended up before God out of the 
angeFs hand" Signified that the difficulties, or 
necessities of the people, signified by incense, to- 
gether with the prayers of the Saints for their re- 
lief, ascended np. or was noticed before God ; 
Ct Out of the angel's hand; 9 * signified that all this, 
which ascended up before Goci. proceeded from 
the hand of that dispensation of prayer which 
God sent. 

Verse 5, And the angel took the censor and fil- 
ed ii with fire of the altar, and cast into the eanh." 
Signified that this dispensation of prayer threw 
into the ground of the minds of the Saints, a clear 
view of the things which they QJJght to pray for, 
and rilled them with the spirit of prayer. M And 
there were voices, and thundering^ and lightnings, and 
an earthquake" explained before: see Key. to 
chap, iv, 5, and chap, vi, 1% 

Note. Such dispensations of prayers frequently occur in 
every age of this gospel day, or reign of Christ. 

Next follows a description of the trumpet-like 
sound of the gospel testimony. 

Verse 7, " The first angel sounded.'' signified 
that the gospel was preached according to the 
first decree of understanding in the witnesses and 



BOOK OP REVELATION. 



IS? 



hearers. " And there followed hail and fire minglea 
with blood, and they were cast upon the earth ; and a 
third of trees was burnt up, and all green grass was. 
burnt up." As hail is made of water from the sea 
which is taken up, congealed, and let fall back, 
so the wicked thoughts of men, which rise out o 
them, being detected, or congealed, by the truth, 
fall with guilt on the ground of their minds, like 
hail upon the ground, when the testimony of God, 
like fire, awakens them to a sense of their sins, 
and the same conviction causes the exercises of 
their thoughts to become loathsome and disagree- 
able to themselves like blood to drink. Thus, the 
first preaching in the Apostles' days, was followed 
in the people with " hail and fire mingled with 
blood." " And a third part of trees was burnt up, 
and all green grass," signified that by means of 
the people rejecting the gospel when it was preach- 
ed, tlUpse things that were good, which had grown 
in their minds, like trees and green grass were 
destroyed by their rebellion. 

Verse 8, " And the second angel sounded, and as 
it were a great mountain burning with fire was cast into 
the sea." Signified that the testimony which is 
like fire attacked some human establishment which 
stood in the minds of the people like a mountain, 
and as they saw it was burning up, it entered 
much into their thoughts, and therefore it is figu- 
ratively said to be " cast into the sea." " And the 
third part of the sea became blood" signified that 
whereas they still reject the truth, a large part of 
their thoughts becomes disagreeable and frightful 
to them like a sea of blood to sail in. 

Verse 9, u And the third part of the creatures which 
were in the sea, and had life, died," signified that a 
part of lively exercises in their thoughts died ; 

And a third part of ships, were destroyed," signified 
inventions of men which moved in their thoughts 
as ships move in the sea, were a large part of 
them destroyed by the testimony. 



IS3 



A KEY TO THE 



Verse 10, " And the third angel sounded, and there 
fell a great star from heaven, burning as it were a lamp." 
Signified that the testimony attacked some reli- 
gious establishment which the people had consid- 
ered brilliant like a star in the sky, that it then 
appeared to be " burning as it were a lamp," sig- 
nified that it had no fire of its own ; " and it fell 
upon the third part of the rivers and fountains of -waters," 
signified that its fall, exercised the secret thoughts 
and exercises of the people, which are represent- 
ed by rivers, and fountains of waters ; and as the 
minds of people partake of that spirit which the 
secret runnings of their thoughts impart, which, of 
course, is their drink* 

Verse 11, "And the name of the star is called 
wormwood: and a third part^qf the waters (that is y 
those inward exercises) became wormwood; and 
many men died of the waters because they were made bit- 
ter." As it was a corrupt, bitter invention, and 
entered the exercises of the peopled thoughts so 
much, many good movements in them died, 

Verse 1 2, " And the fourth angel sounded, and 
the third part of the sun was smitten, and a third pari 
of the moon, and the third part o f the stars ; so as a third 
part of them was darkened." Signified that the 
fourth degree of the testimony of truth attacked 
all the luminaries or lights of the political and re- 
ligious establishments of the world - f which lights 
are nothing else but the wisdom of this world, and 
its dependants; 66 so as a third part of them was 
darkened, &c." signified that the gospel testimo- 
ny showed the weakness of the wisdom of men to 
be such, that the people could not make more than 
iwo thirds as much dependence on it as they had 
before, as many of them saw that it was foolish- 
ness with God, 1. Cor. m, 1 9. 

Verse 13, " And 1 beheld, and heard an angel fly- 
ing through the midst of heaven, saying, with a loud 
voice, Wo, wo,- wa, to the inhabitants of the earth, by 
reason of the other voices of the trumpet of the three angels 
which are yet io sound* Signified a dispensation of 



BOOK OF REVELAf I01\% 



139 



prophesying of the awful calamities which were 
to come upon the world, at the very time when 
the three highest degrees of the gospel testimony 
should be sounded* 



CHAPTER IX. 

Verse 1, " And the fifth angel sounded, and I saw 
a star fall from heaven unto the earth : and to him 
was given the key of the bottomless pit" Signified 
that the testimony attacked an establishment, 
which the people had considered a heavenly es- 
tablishment, but as it w T as then shown to be alto- 
gether of the wisdom of the earth, therefore it is 
said it fell " from heaven to the earth." u And un- 
to him (that is, the star, or establishment that fell) 
was given the key of the bottomless pit/ 5 signi- 
fied that this establishment was full of corrupt 
men, who had power to teach in such a manner^ 
by their objections against the gospel, as to cause 
a thick darkness to cover the minds of the people, 
signified by a the smoke of the pit,' 5 as in verse 2 5 
which hindered the people from beholding the 
light of the gospel* 

Verse 3, "And there came out of the smoke lo- 
cus Is upon the earth: (that is, upon the minds of 
men.) and unto them was 'given power, as the scorpi- 
ons of the earth have power," Scorpions have pow- 
er to bite so as to kill, not suddenly, but by a lin- 
gering death. 

Verse 4, " And it was commanded them that they 
should not hurl the grass of the earth, S/c. (explained 
before,) but only those men which have not the seal of 
God," S/c. which meant those who did not be- 
lieve in Christ. 

Verse 5, " And to them it was given that they 
should not kill them, but that they should be torment- 
id five months, and their torment was as the torment 



140 A KEY TO TH£ 

of a scorpion when he striketh a man" It is certain- 
ly signified that out of the smoke, or darkness, oc- 
casioned by false teaching, there proceeded such 
suggestions, and tormenting perplexities in the 
minds of the people as to give them such pain as 
the bite of a scorpion gives a dying man, in which 
their minds were harrassed, as is described in the. 
following : 

Verse 7, on to 10, " And the shapes of the locusts 
like unto horses prepared unto battle ; on their heads s 
as it were crowns like gold, faces like men, hair like 
women ; as it were, breastplates of iron, teeth like Horn, 
the sound of their wings as the sound of chariots of 
many horses running to battle : tails like scorpions, 
stings in their tails" 

Verse 11, u And they had. a king over them, the 
angel of the bottomless pit " That is, the same star 
that fell, which, by the teaching of its corrupt vo- 
taries sent forth all this. '- 6 Whose name in the He- 
brew tongue is Abaddon* but in the Greek tongue ApoU 
lyon," that is, destroyer, of course in this time of 
calamity much destruction was effected, destruc- 
tion of tranquility at least. 

Verse 12, " One zco is past ; behold there come two 
woes more hereafter" 

Verse 1 3, " And the sixth angel sounded, and I 
heard a voice from the four horns of the golden altar" 
Signified a voice from that state, or spirit, in which 
man offers himself to God.. " Saying to the sixth 
angel," that is, that degree of understanding which 
sent forth the sixth degree of the testimony ; u loose 
the four angels which are bound in the great river 
Euphrates " As the river Euphrates ran through 
ancient Babylon, and was its support for water ; 
so the principle current of vain thoughts is the 
support of 44 mystery Babylon the*great." " Four 
angels bound in this Euphrates," signified four 
causes, or messengers of calamity and destruction 
which were bred in this source of vanity and ini- 
quity, and had hitherto been bound from destroy- 



BOOK OF REVELATION 141 

ing the people, but that the time had now come 
for these four calamities to be let loose upon the 
wicked world. 

Verse 1 o, " And the four angels were loosed which 
&tre prepared for an hour, and a day. and a mcnth, 
and a year, to shy the third part of men" Signified 
the succession of calamities to destroy a large 
portion of the family of man, or the movements of 
men. 

Verse 16, "And the number of the army of the 
horsemen were two hundred thousand thousand." 

Verse 17, "And thus I saw the horses in the 
vision., and them thai sat on them having breastplates 
of fire, and of ftcinth, and brimstone : and the heads 
®f the horses as the heads of Liens, and out of their 
mouth* issued fire, and smoke, and brimstone This 
numerous army of horsemen signified the numer- 
ous evil movements in the people ; the horses sig- 
nified their faculties or abilities on which those 
movements rode; their breastplates of fire, ja- 
tinth and brimstone signified that they were per- 
forming the work of God in punishing sinners, and 
destroying sin, although trey knew it not, but 
were themselves to share in the same punishment ; 
14 out of their mouths issued fire, and smoke, and 
brimstone," while the smoke implied that they 
Still kept in darkness and unbelief; the " fire and 
brimstone"' signified that the punishment of sin- 
ners, and the destruction of sin, would be the ef- 
fect of their slaughter. 

Verse 19, 44 For their power is in their mouth, 
and in their tails • for their tails like unto serpents, 
and had heads, and with (hem they do hurt" The 
tails of those horses, in which it is said their pow- 
er was, as well as in their mouth, signifies false 
teaching, or teaching lies : see Isaiah ix, 15, " T he 
prophet that teacheth lies is the tail." As the tail 
covers the most filthy part of the beast, so a 
teacher of lies covers up the abomination, and de- 
stroys by deception, like a serpent which covers 



142 



A KEY TO THE 



himself till he has opportunity to bite ; from 
which we see that in the time of this second woe, 
much destruction was effected by the deceptions 
of false teaching, as also in the time of the first. 

Note. Let the reader still keep in view, that in this 
succession of calamities we are only going over the same 
things which were prophesied by our Lord in the opening of 
the 2, 3, 4, 5, and 6 seals, and we shall by and by see that 
the things which took place at the sounding of the seventh 
trumpet, were precisely the same that were prophesied by 
the opening of the seventh seal ; but now follows a descrip"*- 
tion of sonif remarkable things which took place before the 
second woe was past. 

CHAPTER £ 

Verse 1, " And I saw another mighty angel comb 
down from Heaven" Signified another dispensa- 
tion of the gospel testimony which was not one of 
the seven degrees of it^ because the witnesses re- 
ceived this, (which was a dispensation of prophe- 
cy,) in every degree of their uncfef standing 5 — 
" clothed with a cloudy signified that there was a 
cloud of witnesses which stood in that spirit of 
prophecy ; u and a rainbow upon his head" sigr in- 
ed that the thing to be prophesied in that dispen- 
sation was altogether merciful; w# and his face as it 
were the sun" signified that its appearance was 
light-giving and glorious; ^ and his feti as pillars 
of fire " signified that it walked forth with the 
burning testimony of truth. 

Verse % ^ And he had in his hand a Utile book 
open," signified that in the hand, or working pow- 
er of that dispensation was an open view of the 
glorious things to be predicted in the prophecy ; 
" and he set his right foot upon the sea, and his left 
upon the earth" signified -that the sea of vain 
thoughts, and the earth, or ground in the minds of 
the witnesses were underneath the travailing pow- 
ers of the testimony of prophecy. 



BOOK OP REVELATION. K I4S 



Verse 3, " And cried mightily as a lion roarethf 
signified that the spirit of prophecy sent forth its 
predictions with great strength. 

Verse 5, tk And the angel which I saw, fyc. lifted his 
hand to Heaven." 

Verse 6, u And sware by him that liveth forever and 
ever, ore. that there should be time no longer," signified 
that the old dispensations were at a close, that the 
spiritual Kingdom of Jesus Christ was then imme- 
diately to succeed over all nations, which King- 
dom, as its proceedings were not to be reckoned by 
spaces of time, as it was spiritual, and eternal in 
its nature ; and as this prophecy alluded wholly 
to the reign of Christ, it was properly declared, 
* 4 that there should be time no longer/ 5 

Verse 7, u But in the days of the voice of the seventh 
angel, when he shall begin to sound, the mystery of God 
should be finished, as he hath declared to his servants 
the prophets " Meant that those things which had 
been mysterious to the saints, would then be open- 
ed and made easy to understand by the revela- 
tion of Jesus Christ in the Saints, and to rule all 
nations. 

Verse 11, St John eating the little book from 
the hand of the angel, which was sweet in his 
mouth, but made his belly bitter, signified that he 
partook of the same dispensation of prophecy \ 
that in prophesying, the subject w 7 as sweet like 
honey; yet it produced persecution, which in its 
process was bitter 0 

Note. From the above it will evidently appear, I hope, 
that this prophecy alluded to the finishing of the Jewish 
theocracy, and the spiritual reign of Christ to succeed it f 
which took pi ace A. D. 70, or soon afterwards. 



CHAPTER XL 

Vefsf 1, u And there was given me a reed tike 
unto ot rod" signified the rule, or power oi the 



A KEY TO 



14^ 

word of God. by which the spiritual man eari 
judge of. or measure spiritual things; " and the 
angel stood*' signified the same dispensation men- 
tioned in the chapter before; "saying, rise and 
measure the temple of God. and the altar, and them 
that worship therein" " The temple" signified 
a state of mind to love and enjoy the presence of 
God ; "the altar," the state of mind in which to 
offer to God ; " them that worship therein, 55 the 
believers in spiritual things, who worship God in 
the spirit of their minds. These are a 11 measured 
by that judgment which is given to the man by 
•he incorruptible word of God. called " a reed like 
unto a rod." 

Verse 2. ;< But the court which is without the tem- 
ple, have out. and 'measure if not.'' signified that the^ 
did dispensation of Moses, and Eiias, or John the 
Baptist, together with all outward ceremonies and 
ordinances of religious service were left out of the 
Gospel Kingdom, as they did not belong to it, 
seeing it was not of this world. " For it is given 
unto the gentiles" that is. those who are in the gen- 
tile, or worldly spirit take possession of those out- 
ward ceremonies, and of the law service ; " and 
the holy city shall they tread under foot forty and fzcG 
months™ signified that those, who contend for out- 
ward ceremonies, and the law service, for condi- 
tions of salvation, would tread under foot or 
despise tte idea of worshipping in the spirit of the 
mind, and submitting wholly to Christ for salva- 
tion through faith. 

Verse 3, 4 And I will give power unto my two wit- 
nesses" meaning all the witnesses of truth ; two in 
number, only signified that as in the law. two wit- 
nesses were sufficient to establish an assertion, so 
the witnesses of Christ were sufficient to estab- 
lish the truth ; " and they shall prophesy one thou- 
sand twD hundred and sixty day, clothed in sack- 
tloth? Whatever the one thousand two hundred 
and sixty days may signify, those two witnesses 



BOOK €>F REVELATION'. 



prophesying clothed in sackcloth, represented the 

christians in t T e space of time between Christ'* 
ascer ion, and his spiritual, or second coming, 
when thej were in distress by persecutions and 
other sufferings, travailing, and praying for his 
coming unto them, as Jesus himself had told 
then: before, St. John xvr, 20, " Verily, verily; I 
say unto you, that ye shall weep and lament, but 
the world shall rejoice ; and ye shall be sorrowful 
but your sorrow shall be turned into jo} .' 5 Which 
shows plainly that they underwent a state which 
was properly -signified by the figure of being 
a clothed in sackcloth/' 

Verse, 4 " These the two olive trees, and the two 
candlesticks standing; before the God of the earth.'*' 
Olive trees, to bear fruit, to send forth the oil of 
gladness, and candlesticks on which to set the 
light of God in the world : See Zech. iv, 2, 3: 
Rev. i, 20 : Match, v, 14 : Philipp. ii, 15. 

Verses 5, 6, " And if any man will hurt them, f re 
proceedeth out of their mouth, and devoureth their en? 
emi&s." Signified that the testimony of truth which 
is in their mouth, and is like tire, is the very thing 
which judaes and punishes persecutors of the 
Saints. ; * These have power to shut heaven that it 
sain not in the days of their prophecy : and to smite the 
earth with all plagues as often as they wilL" Signified 
that hen they stood in the power of the spirit of 
their testimony, their words were poured forth in 
such a manner as to fasten with such conviction 
on " the earth,* 11 that is, the ground of men's minds, 
as to cause them to feel any plagues or torments 
which are necessary. 

Verse 7, "And when they have finished their testimo- 
ny, the beast, 4'C. shall make war against them, and 
overcome them, and kill them*'* 

Verse 8, * And their dead bodies shall lie in the 
street of the great city* which spiritually is called Sodom 
and Egypt ; where also our Lord was crucified" By 
fpjbicfa is signified, as the beast means false reR 
M 



A KEY TO THE 

gion, that a spirit of religious deception prevailed^ 
so as to overcome many of the church, before the 
spiritual, or second coming of Christ, so that the 
church appeared for a time, like a dead body ; 
and it is further signified that the spirit by which 
they were thus killed, was the s?.me spirit which 
crucified our Lord, and therefore it is said, that 
" Their dead bodies laid in the street of that spir- 
itual city where our Lord was crucified." 

Verse 9, " And they of the people, and kindreds, and 
tongues, and nations shall see their dead bodies three 
flays and an half, and shall not suffer their dead bodies 
to be put in graves." Signified, as the sight of a dead 
body keeps the death of that persop constantly 
in remembrance, so those remains of the witness- 
es which kept their downfall constantly in remem- 
brance was not suffered to be buried or forgotten 
by the enemies of truth ; for they desired some- 
thing to keep the victory of the beast (which thej 7 
worshipped) in remembrance, as in 

Verse 10, "And they that dwell upon the earth." 
Signifying the inhabitants of the minds of the wick- 
ed ; " Shall rejoice over them, and make merry, fyc. 
Because these two prophets tormented them that dwelt 
upon the earth." Signified that while the testimony 
of truth was silent, the wicked, abominable mov- 
ings of the minds of the people became lively, and 
acted like people rejoicing at some great victory 
over s@me enemy who had caused them a great 
deal of trouble. 

Verse 11, "And after three days and an half" 
which does not mean that length of time, but is 
used as a figure to signify the procession of that 
triumph of the beast ; " The spirit of life from God 
entered into them, and they stood upon their feet, and 
great fear fell upon them which saw them." Signified 
that there was a spiritual resurrection of the 
church, and that the witnesses stood upon their 
strong testimony, called " their feet," and that the 
powers of iniquity began to tremble. 

Verse 12, " And they heard a great voice from hsa°* 



BOOK OF REVELATION. ^147 



<ven, n signified the voice of the spirit in the heaven 
of their hearts ; " Saying, come up hither" signified 
that the Spirit of Christ called them into his own 
heaven]} nature ; " And they ascended up to heaven 
in a cloud" signified that they rose in their testi- 
mony in a cloud of witnesses : " And their enemies 
beheld them" That was, by the light of their tes- 
timony. 

Verse 13, " And the same hour was there a great 
earthquake" That was, a great shaking of the 
minds of the people ; " And a tenth part of the city 
fell" signified that the testimony of truth prevail- 
ed so as to overthrow a part of that wicked build- 
ing which spiritually is called Sodom and Egj'pt ? 
" And in the earthquake were slain of men seven thou* 
sand" signified that while the truth w 7 as shaking 
the minds of the people to bring them off from 
their own inventions and wickedness, many har- 
dened their hearts against the truth by rejecting 
it; and, of course, that w r hich was good in them 
before, died, by means of their dishonestly reject- 
ing the truth, and thus were slain of men, in the 
earthquake, seven thousand ; u And the remnant 
were affrighted and gave glory to the God of heaven.™ 
Signified that those who did not harden them= 
selves dishonestly against the truth, were alarmed 
on account of their wickedness, and acknowledg- 
ed the testimony to be good, which was giving 
glory to God. 

Verse 14, " The second wo is past, behold the third 
wo cometh quickly" 

Verse 15, "And the seventh angel sounded; and 
there were great voices in heaven, saying* The kingdoms 
of this world are become the Kingdoms of our Lord and 
f his Christ ; and he shall reign forever and ever?** 
Signified that the preaching of the seventh, and 
aighest degree of the gospel immediately preced- 
ed the spiritual coming of Christ to reign over all 
the kingdoms of the world. And the same power 
of the spirit which gave the seventh degree of the 
testimony, opened the minds of the witnesses to 




receive the coming of Christ into then% 
and gave them at the same time a knowledge of 
his power and dominion, and that his everlasting 
reign had then commenced* Therefore the great 
voices of the spirits of all heavenly beings pro- 
claimed that u The kingdoms of this world are 
become of our Lord, and of his Christ ; and he 
shall reign forever and ever, 55 or, (which is the 
same.) to the ages of ages. 

Verse 16, u And the four-and-tzceniy elders, 8ft. fill 
upon their faces end worshipped God" Signified that 
a!! the christian believers, at the time that Christ 
made his spiritual appearance, knew his coming, 
and submitted gladly to his government which 
God had ordained. 

Verse 17, 4i Saying, We give thee thanks, 0 Lord 
God Almighty, fyc. because thou hast taken to thee thy 
great power, and hast reigned." That i?, that thou 
hast now commenced thy reign on the earth. 

Verse 18, " And the nations were angry" signi- 
fying; the raging of the nations in their wickedness 
and wars which was then going on ; "And thy 
wrath is come, and the time of the dead that they 
should he judged, and that thou shouldest give reward 
unto thy servants the Prophets, and to the Saints, 
and (hern that fear thy name, small and great ; and 
shouldest destroy ikon that destroy the earth" Sig- 
nified that the time of wrath was come upon the 
nations which had so much been predicted by the 
ancient Prophets, when they should be " broken 
with a rod of iron, and dashed in pieces like a 
potters vessel," Psalm ii, 9, and which Jesus pre- 
dicted, in Luke xxi, 23, " For there shall be great 
distress in the land, and wrath upon this people.' 5 
And that the time was come when those who were 
dead in sins should be judged by the Spirit of 
Christ ; and when all the Prophets and Saints, 
and them that feared God should be rewarded 
with deliverance, peace, and great consolation. 
While the wicked and their wickedness who were 




destroying the earth, should be cut off and de- 
stroyed in an astonishing, manner,, as had been: 
predicted, 2. Thess. i, 9, " Who shall be punished 
with everlasting destruction," &x. 

Verse 19, " And the temple of God was opened in - 
heaven" signified r as Jesus had then come into his 
Saints, the temple of God, (that is, a state of mind 
to love and enjoy the presence of God,) was open- 
ed in them, by the heavenly spirit of truth; "and 
there was seen in his temple the ark of his testament" 
Signified Christ by his Spirit in this temple, put- 
ting forth his testimony, as the ark of the Old 
Testament was kept in the most holy place in the 
temple of God in earthly Jerusalem ; 4i And there 
were lightnings," that is ? outshinings of holiness to 
set the works of iniquity on fire ; " and voices" 
that is, voices of prayer, and praise, and exhorta- 
tion, and instruction ; u and thunderings," that is, 
alarming movements to the slothful and disobedi- 
ent ; and an earthquake" that is, a shaking of the 
minds of the people; " an d great hail," a great 
conviction in the minds of the people of the mag- 
nitude of their crimes. 

Noteu Perhaps it will be doubted, whether the sounding 
of the seven trumpets are intended to represent the preach- 
ing of the gospel, because that in many instances they were 
followed with great calamities. But this objection must 
vanish as soon as it is seen that the people, rejecting and 
fighting against the gospel were the immediate cause of their 
calamities. Hence, Jesus said, Mattel xxiii, 34, on to 36., 
,} Wherefore, behold I send unto you Prophets, and wi3fc 
men, and scribes ; and some of them ye shall kill and cruc^ 
iy, and some of them shall ye scourge in your synagogues 
and persecute ihem from city to city : that upon you may 
come all the righteous blood shed upon the earth, from the 
blood of righteous Abel, unto the blood of Zecharias, son of 
Barachias, whom ye slew between the temple and the altar* 
Verily 1 say unto you, all these things shall come upon this 
generation. 1 ' From which it is obvious that those calami- 
ties were immediately to follow the preaching of the gospel 

And furthermore, this vision seems to pave the way for 
the seventh trumpet, or the highest degree in which the 
go&nel was preached in the Apostles' days, precisely to mgeii 



A KEY TO THE 



the spiritual coming of Christ, by figuratively representing 
the end of the shadowy dispensations, by declaring that 
46 there should be time no longer,*'' and by leaving out the 
outer court in measuring tfce temple. And by the two wit- 
nesses being killed, lying dead, and rising again ; shewing 
the falling away which took place before the second coming 
of Christ, which St. Paul mentions, 2, Thess, ii, 1, on to 8, 
In which he says that the coming of Christ shall not take 
place, except there be a falling away first. On the whole* 
it is obvious that the foregoingchapters of this vision repre- 
sents the preaching of the gospel in the Apostles' days, the 
calamities which then came upon the unbelieving world, to- 
gether with the preservation of believers ; and the second, 
or spiritual coming of Christ which took place not far from 
70 years after his birth in Bethlehem, and the exceeding 
joy of all heavenly beings at that glorious event. And the 
same event is represented again by other figures hereafter, 
as will presently be seen, 



CHAPTER XII. 

Verse 1, " And I saw a great wonder in heaven p 
a woman" signified the Saints ; "clothed with the 
sun" signified the nature of Christ ; " and the moon 
under her feet" signified that she despised all other 
light for religion but Christ ; " and on her head a 
crown of twelve stars. n As the twelve Apostles, 
were then in the church, they were represented 
as her crown of stars, or lights, whereas they re- 
ceived their light from the sun of righteousness. 

Verse % u And she, being with child, travailed in 
birth, and pained to be delivered" Signified that 
the Saints travailed by prayer for the spiritual 
birth, or second coming of Christ, as Jesus himself 
had told them before/ St. Jqhn xvi, 21, 22, " A 
woman when she is in travail hath sorrow, because 
her hour is come, &c. And ye now, therefore, 
have sorrow ; but I will see you again and youv 
hearts shall rejoice." 

Verse 3, " And there appeared another wonder in 
heaven ; a great red dragon" signified the enmity, 
or wickedness \ " having seven heads and ten horm^ 



BOOK OF REVELATION. 



signified that wickedness makes use of the seven 
degrees of understanding in man, for his heads ; 
and ten ruling, or leading motives of action in man, 
for his horns ; " and his tail drew a third part of 
the stars of heaven, and did cast them to the earths 
As the tail signified false teachers, and " the stars 
of heaven," signified the christians, it is signified 
that wickedness got into the church, and by in- 
fluencing some to teach false doctrine, occasioned 
a great falling away from Christianity before the 
second coming of Christ, as was shown in the fig- 
ure of the two witnesses. 

Verse 5, " And she brought forth a man-child who 
was to rule all nations with a rod of iron" signified 
the spiritual coming of Christ ; ' ; and he was caught 
up to God, and to his throne" signified that Christ 
was then immediately set upon the throne of God 
over all nations. 

Verse 6, " And the woman fed into the wilderness^ 
signified that after the second coming of Christ, 
the church soon began to leave their clear stand- 
ing, and to be confused with things hereafter men- 
tioned ; " that they should feed her there" signified 
that the church was so preserved as to not become 
extinct ; " a thousand two hundred and threescore 
days" signified the procession of the reign and 
triumph of the beast of false religion. 

Verse 7, " And there was war in heaven : Mi- 
chael and his angels fought against the dragon ; and 
iht dragon fought, and his angels" As Michael 
means the prince of angels, therefore it signified, 
as Christ had^now come unto his Saints, his spirit 
of truth, and his servants by the testimony of truth; 
fought against that false doctrine which occasion- 
ed the falling away, until it-was, detected and cast 
out of the church ; which is the same thing that 
St. Paul meant 2. Thess. ii, 8, " And then shall 
that wicked be revealed, whom the Lord shall 
consume with the spirit of his mouth, and shall 
destroy with the brightness of his coming,'- 



A KE¥ TO TM& 



Verse 15, " And the serpent cast out of his mouik 
waters as a flood" Signified a great persecution 
against the church. 

Verse 16, " And the earth helped the woman" fyc» 
Signified a reluctance in the minds of the people 
to carry on the persecution, which occasioned it 
to stop. 

Verse 17, " And the dragon was wroth with the 
woman and went to make war zvith the remnant of her: 
seed"'&c. Meaning those who stood fast in the 
open testimony of truth, and were not bewildered^ 

Note. It is evident that the contents of this chapter rep- 
resent the church by the figure of a glorious, beautiful wo- 
man in travail, praying, and waiting for the coming of their 
Lord, and the tribulation which they sustained by false 
teaching, and the falling away, together with their great de- 
liverance by hi3 coming, and their overcoming the dragon 
by him, as the same events had been represented before by 
the figures of the two witnesses, their downfall and resur- 
rection,, and at length their joy at the Kingdom cf Christ, 



CHAPTER XIII, 

Verse 1, And I stood upon the sand of the $ea^ J 
Signified that in the spirit of his mind he stood 
on those commandments of God which he had set 
for the bounds of the sea, or multitudes of thought^ 
?rov» vin, 29. " And saw a beast rise up out of tht. 
sea" signified false religion, rising out of the mul- 
titudes of the vain thoughts of the people. 

Verse 2, " Like unto a leopard, feet like a bear, 
and a mouth like a lion " signified a pretention to 
Christianity with such an abominable spirit as to 
be like a ravenous, devouring, strong beast of 
prey ; " and the dragon gave him his power, and seat 7 
and great authority," signified that all the subtil- 
ty, and enmity of the whole fountain of iniquity 
flowed out in this establishment ; and that this 
abominable religion took the very seat in the 



BOOK OF REVELATION. 



hearts of the people which the devil, or enmity, 
had before occupied. 

Verse 3. As it is said in verse 1, that he had 
"seven heads and ten horns," meaning the same 
that the dragon had before ; " and I saw one of his 
heads wounded as it were to death, but his deadly 
wound was healed" Signified that for a while the 
truth prevailed in one of the seven degress of un- 
derstanding in the people against that deception^ 
but finally it recovered its wicked power. 

Verse 5, " And power was given unto him to con- 
tinue forty and two months" Signified that the 
process of his reign was limited. 

Verse 6, " And he opened his mouth in blasphemy 
against God^ c^c. and his tabernacle, and them thai 
dwell in heaven." Signified that false religion con- 
pBmtly induces the people to speak against (he 
nature of God, and against Christ who is the tab- 
ernacle of God, and against those who dwell in 
the heavenly spirit. 

Verse 7, " And power wasgiven unto him to make 
war with the Saints, and to overcome them" Signi- 
fied, (however dark the subject may now appear 
to man}',) that God saw fit to let that deception 
prevail so as to persecute the witnesses of, truth to 
death. 

Verse 11, " And 1 saw another beast rise up out 
of the earth" As it is said in verse 3, " all the 
world wondered after the beast," which was the 
first beast, or false religion. It is here signified 
that the world, or minds of men brought forth a 
new form of political government ; " And he had 
two horns like a lamb," signified that he had two 
claims of power to push with, the one political, 
the other religious, and that in both he pretend- 
ed to be innocent ; " and he spake as a dragon,'* 
signified that notwithstanding his pretentions, his 
commands showed that he had the nature of en- 
mity. 

Verse 12, "And he exerciseth ctll the power of the 



154 A KEY TO THE 

first beast" Signified that that political govern- 
ment supported all the claims of false religion. 

Verse 13, " And he doeth great ' wondt v s, so thai 
he maketh fire come down from heaven in the sight of 
men." Signified as the testimony of truth comes 
from heaven by the testimony of Saints, the com- 
mands of the political government caused the 
words of the false church to appear sacred, as if 
they were the testimony of truth, which is like fire* 
and for that reason it is said. 

Verse 14, "And deceiveth them that dwell upon 
the earth by reason of those miracles, fyc. Saying to 
them that they should make an image to the beast." 
Signified that the political government required 
of the people to have the spirit of deception and 
enmity, which were the image of the beast. 

Verse 15, " And he had power to give life unto 
the image, #c. that it should both speak, and cause 
that as many as would not worship the image should 
be killed" Signified that the political commands 
could give power of action to their enmity, so a§ 
to set them to persecute all who w r ould not prac- 
tise the same wickedness. 

Verse 16, " And he caused all to receive a mark 
in their right hand, or in their forehead " Signified 
that some carried the mark of their enmity in their 
most ready exercises, though with subtilty, while 
others carried it openly, in the forefront of all 
their movements. 

Verse 1 8, " Let him thai hath understanding 
count the number Gf the beast, for it is the number of 
a man, and it is six hundred and sixty-six" Signi- 
fied that the movements of false religion, can go 
no further than the abilities of man, or the wisdom 
of this world can teach, and cannot exercise that 
ivisdom which is in the seven spirits of God. 

Note. The beast of false religion began to rise in the se= 
cond or third century, and obtained his greatest authority 
in the seventh. This wicked political government began to 
rise in the Roman empire, and obtained its greatest authori- 



BOOK OF REVELATION. 



155 



iy when it fixed the authority of false religion, fecth cf 
nyhich were in the seventh century. 



CHAPTER XIV, 

"Verse 1, on to 5, 44 And I looked, and lo, a Lamb 
3iood on the mount Sion, and with him a hundred 
forty-four thousand, having his Father's name written 
in their foreheads " u These zoere redeemed from 
among . men, the first fruits unto God, and to the 
Lamb" Signified all those who believed in Christ 
in the present world 3 as being the first fruits of the 
rest of mankind. 

Verse 6, u An angel having the everlasting gospel 
to preach" &/c. Signified that good news of salva- 
tion was still preached to every creature. 

Verse 8, M An angel proclaiming, Babylon is fall- 
en" Signified that the inventions of false religion 
were already overthrown in the counsel of God. 

Verses 9, 11, " The third angel proclaiming thai 
those who worship the beast, fyc. shall be tormented 
with fire and-brimstone in the presence of the holy an- 
gels, and in the presence of the Lamb, and that the 
smoke of their torment ascended up forever and ever," 
&c» Signified that those who practise false wor- 
ship, &c. are tormented by the testimony of truth, 
which is like fire, and the reproofs of God's Spirit, 
which is like brimstone, in the presenee of the 
messengers who preach against their errors, and 
in the presence of Jesus, who now reigns over all 
nations, and as Christ's reign is forever and ever, 
or to the ages of ages ; therefore the torment of 
those who worship the beast, must continue from 
one generation to another as long as he reigns, 
and they rebeL 

Verse 1 3, u Blessed are the dmd who die in the 
Lord," &c. signified those who die to sin, u they 
rest from their labors :" as it is written, Heb. iv, 3, 
^ We which have believed do enter into rest," 



166 



A KEi? TO THE 



'Verse 14, a And I looked, and behold, a white 
cloud " meaning the cloud of witnesses ; 44 and upon 
the cloud one sat like unto the Son of man, having on 
his head a golden crown, and in his hand a sharp 
sickle" Signified Christ sitting by his Spirit on 
the christians with his quick and powerful testi- 
mony. 

Verse 15, " And another angel came out of the 
temple, crying, <^c. to him that sat upon the cloud, 
Thrust in thy sickle and reap, for the time is come for 
thee to reap." Signified a dispensation of prayer 
from the spiritual temple, to Jesus Christ to use 
his testimony of the spirit for an ingathering, be- 
ing assured that it was the proper time for refor- 
mation. 

Verse 17, " And another angel came out of the 
temple, fyc. He also having a sharp sickle.' 1 Signifi- 
ed that the same spiritual testimony was now giv- 
en to the christians in the spiritual temple, and 
they came forth with it. 

Verse 1 8, " And another angel came out from the 
altar, which had power over fire," signified a dis- 
pensation from the spirit of devotion, (called the 
altar.) which had power over the testimony, (call- 
ed fire,) and therefore commanded that it should 
be used according to the signification of the fol- 
lowing words : ^ And cried to him that had the sharp 
sickle, Thrust in thy sharp sickle, and gather the clus- 
ters of the vine of the earth," 4*c. Meaning those 
things which grow in the minds of men. 

Verse 19, u And the angel thrust in his sickle into 
the earth" signified that the word of truth entered 
the minds of men ; 44 and gathered the vine of the 
earth," signified that the works of the people were 
so gathered that they could see how wicked they 
were, according to Matth. xhi, 30, 41, 49, where 
the harvest and the reapers are described.— 
c; And cast them into the great winepress of the wrath 
(or ardor) of God" • gnified that the people were 
brought to judgment, so as to separate their works. 



BOOK OF REVELATION. 



the precious from the vile ; which we know is the 
use of a wine-press, viz. : to separate the juice of 
the grapes from the useless mass which had 
grown with it. 

Verse 20, " And the wine-press was trodden without 
the city" Jesus Christ himself treadeth the wine- 
press, see Isaiah lxiii, 3, and Rev. xix, 15. — 
Therefore it signified, as Christ suffered without 
the city, Jerusalem, so he now brings man to that 
judgment which separates his evil works from 
those which are good without the holy city ; that 
is, before the man enters into the spiritual habita- 
tion of the Saints ; i; and blood came out of the zcine* 
press, unto the horse-bridles " Signified, as the 

blood or juice of the grapes comes out of the wine- 
press when it is trodden, so in the spiritual vin- 
tage, as bad works are by the judgment of Christ 
destroyed, the good ones flow out like wine ; 
" even unto the horse-bridles, 55 I have showed 
that horses represent the faculties of men ; there- 
fore " horse-bridles," signified those powers of self- 
denial by which the faculties are governed, as 
yeu may see by Ps. xxxix, 1 : James i, 26, and 
James hi, 5. This passage, therefore, signified 
that those who pass through the wine-pregs, or 
judgment of Christ, such good flows from it as to 
enable them to govern their faculties so as to 
walk in the truth. 

Note. Such events as are prophesied in this chapter^ 
not only came to pass in the early ages of Christendom, but 
may be accomplished, and doubtless are accomplished in 
almost every age of the church, 

CHAPTER XV. 

Verse 1, Ci And I saw another sig7i in heaven, great 
and marvellous-, seven angels having the seven last 
plagues, for in them is filled up the wrath (or ard t^, of 
God." Signified the same seven which had the 
seven trumpets. 



Verses 2, 4, " And I saw those who had goiien the 
victory over the beast, (false religion,) stand on a sea 
of glass mingled with fire ;" signified their clear spirit- 
ual standing ; " having the harps of God," signified a 
spirit of mind that was turned to sing by the spirit 
of God ; " and they sing the song of Moses and the song 
of the Lamb" Signified that they sing victory, as 
Moses did over the Egyptians, and ascribe their 
victory to the Lamb. 

Verse 5, u And the temple of the tabernacle of the 
testimony in heaven was opened" Signified that the 
place of spiritual worship in the witnesses, of the 
tabernacle Christ, of his pure testimony, wa& 
opened in the heavenly spirit of truth. 
$ Verse 6, " And the seven angels came out of the 
temple" signified that the seven degrees of under- 
standing in the Saints, which received the testimo- 
ny, came out to the people; " having the seven 
plagues" signified that every degree of the testi- 
mony of truth was a plague to mystery Babylon, 
which is spiritually called, Sodom and Egypt, to 
deliver from her bondage, the same as God sent 
plagues upon Egypt to deliver his people from 
that bondage; " clothed in pure linen" signified 
the purity of those who receive the testimony ; 
" and having their breasts girded with golden girdles " 
Signified that they were girded with faithfulness 
and love to all men, which afforded them spiritual 
privileges. 

Verse 7, " And one of the four beasts gave unto 
them seven golden vials, full of the wrath (or ardor) 
ef God" As the beasts represent all fallen crea- 
tures, it is signified that a view of the wretched 
state of man in the bondage of mystery Babylon, 
gave them the wrath, ardor, or determination of 
God to destroy mystery Babylon. 

Verse 8, " And the temple was filled with smoke? 
from the glory of God, and from his power ; and no 
man could enter into the temple, till the seven plagues, 
ire* were fulfilled." As soon as the glory and 



BOOK OP REVELATION. 



power of God sends forth a testimony, the multi- 
tudes of people always oppose it, because it op- 
poses their inventions ; and their opposition is like 
wet combustibles opposing the clear burning of 
fire which always sends up much smoke ; this, of 
course, makes it difficult to understand the testi- 
mony, as it is written Isaiah xxviii, 1 9, u And it 
shall be a vexation only to understand the report." 
This is the smoke from the glory of God, and from 
his power, because it is the burning of the glory 
and power of God whicfi causes this smoke of op- 
position to rise, u and it fills the temple," or hearts 
oi unbelievers, so that they cannot enter into that 
spiritual state from whence the testimony came, 
until they submit to the testimony, and then the 
seven plagues are fulfilled in them, and they 
enter into the temple. 

Note. As the four beasts have repeatedly been mention- 
ed, which are, without doubt, the same which are mention- 
ed in the visions of the Prophets, Isaiah and Ezekiel, and are 
called seraphims, see Isaiah vi, 2 ; Ezek. i, 5, on to 14. It 
may be doubted whether these living creatures, which are 
always described as being* very pure, and near the throne 
of God, are representatives of fallen polluted creatures ; it 
needs only to be remembered, that Christ, by once offering 
himself without spot to God for ail men, presented them 
holy before God while they were yet in their sins, as it is 
written, Rom. v, 10, " For if, when we were enemies, we 
were reconciled to God by the death of his son : much more 
being reconciled we shall be saved by his life." 

Let it now be observed, that as the gospel was preached 
by the Apostles, as signified by the sounding of seven trum- 
pets, which reached to Christ's spiritual coming. And in its 
process destroyed one third part of the strength of the pow- 
ers of darkness : as turning one third part of the sea, and 
rivers, and fountains of waters, to blood, darkening one 
third of the sun, moon and stars, &c. And we have seen 
that afterward the power of darkness gained its full strength 
under the reign of the beast of false religion ; so we shall 
now see that God raised up the testimony again since the 
fourteenth century, about at which time I apprehend it rose 
again in these latter days, for the destruction of those things 
which oppose the gospel, represented by the figures of sev- 
en angels with .seven vials* 



I &0 m A KEY TO THE 

CHAPTER XVI. 



Verse 1, "And I heard a great voice out of the 
temple, saying to the seven angels, go your ways, and 
your out your vials" $*c. Signified the word of God 
in the hearts of the faithful, sends forth the testi- 
mony. 

Verse 2, " And the first went and poured out his 
vial upon the earth" signified, on the minds of the 
people ; " And there fell a noisome and grievous sore 
upon the men which had the mark of the beast, and 
them which worshipped his image " Signified that 
they being convinced by the testimony, that they 
were wrong, and yet, being determined not to 
submit to the truth, their conviction became like 
a corrupting, stinking sore in their minds. 
' Verse 3, 16 And the second angel poured out his 
mal upon the sea" signified the multitudes of vain 
thoughts ; k '" -and it became as the blood of a dead" 
signified that the thoughts of the people, in conse- 
quence of still rebelling against the truth, became 
loathsome, and frightful to themselves, as a sea of 
blood would be to sail in ; " and every living soul 
died in the sea" signified that many were honest 
and sincere in their false worship before ; but 
now, being convinced and still holding on to their 
false notions, every living movement of honesty 
and sincerity in their thoughts died. 

Verse 4, " And the third angel poured out his vial 
upon the rivers and fountains of waters., and they be- 
came blood" Signified those risings up, and run- 
nings of the wordly spirit in the minds of the 
people, which, like rivers and fountains of waters, 
become the drink of the people ; and, whereas, 
turning the waters to blood, was one ef the plagues 
of Egypt, so, causing that wicked spirit of which 
the people drink, to become loathsome to them 
like blood to drink, is one of the plagues upon 
mystery Babylon. 

Verses 5 ? 6, " And I heard the angels of the *#« 



BOOK OF REVELATION. jp 161 

$trs say, Thou art righteous, O Lord, $rc. because 
thou hast judged thus. For they have shed the blood 
of Saints and Prophets, and thou hast given them 
blood to drink, for they are worthy." Signified that 
it was altogether right, to turn that spirit which 
persecuted the Saints, to become tormenting to 
those who were in it. 

Verse 8, " And the fourth angel poured out his 
vial upon the sun" signified the principal luminary 
of false religion, which is the wisdom of this 
world ; " and power was given unto him to scorch 
men with fire, and men were scorched with great heat, 
and blasphemed God, fyc* and repented not to give him 
glory" Signified that while the testimony shows 
hypocrites, and unbelieving professors of religion, 
that their worship is supported by the wisdom of 
This world only ; they are so mad at the discove* 
ry, (while they cannot show to the contrary,) that 
they are tormented and uneasy, like a person 
whose flesh is scorched with fire ; and they blas- 
pheme God, by declaring the testimony to be of 
the devil, and so do not repent of their false no- 
tions, and give glory to God by confessing that his 
testimony is true* 

Note. I would observe here, that whereas the pouring 
out of these vials represents the preaching of the witnesses 
from the first reformation from false religion, in, or about 
the fourteenth century, until after these clays in which we 
now live. It is obvious to me that the degree of testimony 
which is at this time uttered in Christendom, was prophesi- 
ed, or represented by the pouring out of the third vial, be- 
cause 1 see, as the testimony of faithful witnesses has 
gradually grown more spiritual from one generation to an- 
other, the testimony at this time is principally levelled 
against those things represented by rivers, and fountains of 
waters. I am satisfied furthermore that the third is almost 
past, and that the fourth has already begun. For 1 have 
repeatedly seen, in a few years past, the same uneasiness in 
professors of Religion, and the same speaking against the tes- 
timony, and the stubbornness which is represented as the 
consequences of pouring out the fourth vial. I now return. 

Verse 10, " And the fifth angel poured out h>$ . 



182 1 A KE1T TO THE 



szaZ t^pan $e seaf of the beast " which-signifies self- 
ishness in the hearts of the people, which is al- 
ways the seat of false religion. This is, therefore, 
a testimony which searches out that selfishness in 
the hearts of the people where this false worship 
is established ; " and his. kingdom was full of dark- 
ness, and they gnawed their tongues for pain" signi- 
fies, as their false light was detected, and as it is, 
now shown that their religion is all a piece of de- 
ception, as the very seat of it is detected, the 
whole reign, or kingdom, of it looks very dark, 
and yet, they being determined not to submit to 
the truth, are tormented, and act like one gnawing 
his tongue for pain. 

Verse, 1 1 " And blasphemed the God. of heaven 
because of their pains, and their sores, and repented 
not of their deeds" That is t they still speak 
against the testimony of God which exposes their 
works, and causes them such uneasiness. 

Verse \% " And the sixth angel poured out his 
vial upoofi the great river Euphrates," explained be- 
fore, see Key to chap, ix, and verse 14; u and 
:he waters thereof were dried up, that the way of the 
kings of the- east might be prepared" The kings of 
Media and Persia turned the course of the Eu- 
phrates, and dried up its waters. from ancient Bab- 
ylon, and by that means prepared their way to 
march their army under the wall which had been 
arched across the river, and so entered, and took 
Babylon, and destroyed its government. This 
fact is alluded to in this part of the vision, and 
used as a similitude of the overthrow of mystery 
Babylon the great. It is signified that the sixth 
degree of the testimony will show the people that 
*hat wicked spirit which has so long supported 
the inventions of men i&r religion, is nothing but 
a phantom, or deception, and so will dry it up. 
And this will, of course, prepare the way for the 
testimony to overthrow those inventions of false * 
reiigkMQ (called mystery Babylon) which had been 



BOOK OF REVELATION. V '163 



supported by this false spirit, (called the great 
river Euphrates*) the same as the kings of the east 
overthrew Babylon, which was a figure of these 
inventions. 

Verse 13, 4( 'And I r saw three, unclean spirits like 
frogs , out of the mouth of the dragon, and out of 'the- 
mouth of the beast, and out of the mouth of the false 
prophet" Signified a rising of fanaticism, or the 
transformation of satan ; as you cannot trace -the 
steps of a frog, because he hops in such varying 
directions, so it is with those who have these spirits 
of the dragon, or enmity, of the beast or false re- 
ligion, of the false prophet or teaching of lies, they 
pretend that they have great revelations from God 9 
while their works show that they are exercised 
altogether with selfishness ; and at the same time 
they will appear so much like sanctity, that they 
are as hard to find out as the tracks of a frog, and 
we may depend that when false religion in its pre= 
sent shapes is detected, fanaticism will make one 
monstrous effort. 

Verse 14, u For they are the spirits of devils work* 
ing miracles" that is, miraculous deceptions ; 
"which go forth unto the kings of the earth" which 
signifies the ruling and leading motives of action 
in the minds of men ; " to gather them to the battle 
of that great day of God Almighty" " that great 
day of God Almighty," signifies a time of the clear 
shining of gospel light, and truth; and - the bat- 
tle of that day w r hich those spirits of devils will 
gather the kings of the earth unto,' 5 signifies the 
fighting of the leading motives to action in men 5 
against the light and truth of the gospel 5 which 
fighting will be set on, by those spirits of .enmity, 
of false worship, and teaching of lies, 

Verse 16, " And he gathered them together into a 
place, called in. the Hebrew tongue Armageddon.' 5 J 
Signifies that while the powers of darkness are 
manoeuvring, God overrules their movements, so 
as to bring them to utter destruction, for the word 



164 A KEY TO THE 

Armageddon, signifies the destruction of troops, gr- 
annies. ~i 

Verse 17, " And the seventh angel poured out his- 
vial into the air." Signified those things which had 
obscured the minds of men from the light of grace 
and truth; and exposing those lofty imaginations 
of men called " spiritual wickedness in high pla- 
ces," Eph. vi f 12; And clearing the air of the 
moral world, that the light of the glorious gospel 
may shine upon the world* . 

Verse 18, " And there were voices, and thunders, 
and lightnings, (explained before,) and there was a 
great earthquake, such as was not since men were up- . 
on the earth, so mighty an earthquake, so great" 
Signifies that there never had been so great a 
shaking of the moral world before, . 

Verse 1 9, " And the great city was divided into : 
three parts," as Babylon means confusion, Sodom 
had been a place of great wickedness, and Egypt, 
of great darkness. By the light of the testimony, 
it will be seen, that all the buildings of false reli- 
gion are made up of confusion, wickedness^ and 
darkness, although they have so long prevailed, 
and but few people have yet been able to detect 
them ; " And the cities of the nations fell" signifies 
that when the main mass of false religion (called 
the great city) , shall be overthrown, individual 
buildings of sects composed of the same false doc- 
trines, will fall and come to nothing, the- same aa . 
the cities in a nation are all surrendered when the 
seat of government is taken, and the government 
overthrown, for which, they had all been fighting ; 
u and great Babylon came in remembrance before God 
to give unto her the cup of the wine of the fierceness of 
his wrath" (ardor.) Supposing a king has con- 
quered an inveterate enemy, and is determined to 
put him to death by poisoned wine ; so God, hav- 
ing taken mystery Babj 7 lon, is determined to give 
her such a measure of dealing as shall utterly^ 
destroy her* . 



BOOK OF REVELATION. 



Verse 20, " And every island fied away,' and the 

mountains were not found" 1 have shown before, 
that mountains and islands in this vision, represent 
large objects in the minds and thoughts of the 
people. We have seen in chap, vi, 14, bj the 
opening of the sixth seal, that u every island and 
mountain were moved out of their places," but not 
destroyed, but now we are told, that u the moun- 
tains were not found, and the islands fled away.' 5 
Verse 21, 44 And there fell upon men a great hail 
out of 'heaven, about the weight of a talent" signifies 
that a conviction will fall upon the minds of the 
people from the heavenly testimony of the wick- 
edness of their doings, which will be very 
weighty ; 44 and men blasphemed God because of the 
plague of the hail ; for the plague thereof was very 
^greal" signifies that they will not yet understand 
that this condemnation is intended in mercy to 
reform them, but still thinking that the testimony 
is an enemy to them, they blaspheme God by 
declaring it is of the devil. 

Note. As we have now gone by the present time, it 
may not be expected that I shall any further state the times 
when the events prophesied, shall come to pass* 



CHAPTER XV1L 

Verse 1, 44 And there came one of the seven angels 
which had the seven vials, and talked with me, sayings 
come hither, I will shew unto thee the judgment of the 
great whore," fyc. Signified that one of the seven 
dispensations of truth, opened to him the mystery 
concerning the great religious confusion. 

Verse 2, 44 With whom the kings of the earth have 
committed fornication? signifies that the ruling and 
leading motives of men's minds, which lead and 
rule them, as kings rule the people, and lead them 
-in war ; these are called the rulers of the darkness 



t&6 A KEY TO THE 



of this world, Eph. vi, 12. These ruling motives 
in the people are coupled together with the inven- 
tions of false religion, which is signified by their 
committing fornication with her; this is called, ia 
the writings of ancient prophets, " going a whor- 
ing after other gods," Ezek. xvi, 15, 28, 36, 38 ; 
Jer. in, 9; Hosea il, 2, 5, and iv, 11, 12, and v, 
3 t 4, " And the inhabitants of the earth have been 
made drunk with the wine of her fornication," 
signifies that the moving powers in the minds of 
the people have been intoxicated with the world- 
ly selfish spirit which put forth those inventions. 

Verse 3, " And I saw a zvoman sit upon a scarlet- 
colored beast," fyc. Whereas this hateful beast of 
false religion is said to be i6 scarlet-colored," it 
signifies that a pretention to Christianity without 
the spirit of Christ, always has the nature of blood- 
thirstiness- And, hence it is, that among all the 
sects, from the papists down to the latest protes- 
fcants, those who have the most of those silly in- 
ventions manifest the most hatred against such r ts 
differ from them, which is the scarlet-colored 
spirit of bloodthirst and murder. 

Verse 8, " And the beast which thou sawest, was-j 
and is not, and yet is" the same as it is with trans- 
gression, sin, or the devil \ " it was," because by 
one man sin entered into the world, &c. w and is 
not," because God took counsel to destroy it, and 
Jesus has finished the transgression, and made an 
end of sins, therefore, in the counsel of God " it is 
not," " and yet is," because men are still in their 
sins, and therefore sin is not actually finished in 
them, although it is in the counsel of God, and 
this is precisely the case with the beast of false 
religion. 

From verse 7, to verse 18, the angel gave St. 
John an explanation of the woman and the beast 
that carrieth her, which woman is said to be, in 
verse 18, " The great city which ruleth over the 
kings of the earth," and therefore, expositors have 



BOOK OF REVELATION. 



16| 



considered the city of Rome to be the woman,"' 
and the seven mountains on which the whore sit- 
teth," the seven hills on which the city of Rome 
was built; and the ten kings, to be literal kings 
"under the government of the Pope. This looks 
plausible, to be sure, but a number of things men- 
tioned in this explanation show that the vision was 
more spiritual than this, as for instance, 

Verse 9, " And here is the mind that hath wis- 
dom. The seven heads are seven mountains,* 4 ' 
&LC. which showed that it would require wisdom 
to understand his explanation, whereas, a child 
would understand the meaning of literal mountains. 
Another thing is this, that " the beast is the eighth 
king, and yet is of the seven, and goeth into per- 
dition," showing that not only the leading motives 
of men, are called kings, but also, these seven de- 
grees or abilities of understanding are likewise 
called kings, or rulers, and that the beast, or spirit 
of false religion, is the eighth governing' power m 
the man, and yet being in all seven of them, is of 
the seven, and leads them all into perdition : but 
how could this be understoood literally? Again,, 
Verse 16, " And the ten horns, &c. these shall 
hate the whore, and shall make her desolate and 
naked, and shall eat her flesh and burn her *vith 
fire." It may readily be understood how the 
leading motives of man may be changed, as soon 
as the man is instructed, so as to hate, and de- 
stroy those very inventions which had before gov- 
erned his mind ; but how this could be understood 
literally, I cannot see, therefore the beast means 
false religion: the whore means the buildings or 
inventions of false religion sitting on the seven 
abilities of man, and ruling over all his leading 
motives to action, as Jong as he is a slave to false 
religion. 



tea 



A KEY TO THE 



CHAPTER XVIII. 

Verse 1, "And after these things I saw another 
angel come dozen from Heaven" signifies another 
dispensation from Heaven , fc * having great power, 
arid the earth zaa* lightened with his glory" signified 
a dispensation of great light and instruction to the 
minds of the people. 

Verse 2, " And he cried mightily with a strong 
xoice, Babylon the great is fallen, is fallen" Signi- 
fies that the witnesses will then see clearly, and 
declare powerfully the complete destruction of all 
the inventions of false religion. 

Verse 3, " For all nations have drunk of the wine 
of the wrath of her fornication " Signifies thaTa?l| 
the working powers in the cninds of the people, 
had partaken more or less of the worldly spirit of 
religious selfishness, (which is the wine,) and is a 
spirit of hatred and wrath, and always worships 
some false invention, which is the fornication, or 
whoring after false Gods ; " the merchants of the 
earth" means those trading spirits in the earth, or 
minds of the people, which can dispose of things 
as their inclination may be, even to selling the 
truth, faith, and a good conscience, in exchange 
for those objects which seem to them to be rich 
and beautiful, such as are named in verses 1% 13, 
which are too numerous to explain individually* 
Suffice it to say, they figuratively represent ihose 
objects of delight in the practice of false wor- 
ship, which they regard aft principal religious 
privileges, which : ey frequently exchange one 
for another, as a merchant exchanges goods ; and 
which (in this hateful spirit) they regard more 
than they do the liberties or souls (lives) of men. 

These spirits, or merchants, are called u the 
great men of the earth," verse 23, signifying that 
they are made much of in the minds of men. — 
They are said to be ®mude rich through flu abun* 
dmce of her delicacies" Verse 3 f signifying that. 



BOOR OF REVELATION, 



169 



this trading spirit in man possesses a great deal> 
and has the handling of many things, like a great 
rich man. So that we see now that those who 
follow the inventions of worldly wisdom for reli- 
gion, never stand for truth, nor faith, nor a good 
conscience, when it would make against their 
cause ; but the interest of every thing else must 
be sacrificed to their interest, or to make them 
rich, like a dishonest merchant, 

Verse 9, " The Kings of the earth have lived de« 
hcioiisly with her." Signifies that those leading 
motives of selfishness which lead the people to 
fight against the truth (called kings) have been 
highly gratified in that, (while this whore reigned,) 
the truth had been suppressed, and ignorance, and 
wickedness had prevailed, the same as a great 
man lives deliciously when he is feasted with such 
things as he loves to eat and drink. 

Verse 17, "Ships, ship-masters, and sailors, 5 ' 
are mentioned as lamenting the overthrow of this 
Babylon, &c. w 7 hich signifies, as the sea means 
the thoughts, and a ship means an invention of 
worldly wisdom, therefore, these ship companies 
signify those vain imaginations that go to and 
fro in the thoughts; and as I find, Eph. iv, 14- 
that false doctrines are called wind, therefore 
those imaginations are w r afted to and fro in the 
thoughts of false worshippers by the wind of false 
doctrine, to accomplish the purposes of ihose trad- 
ing spirits, called the merchants of the earth, the 
same as merchants own, and send out ships to go 
to and fro in the sea, to accomplish their purpos- 
es and make them rich. 

Verse 23, u For by thy sorceries viere all nations 
deceived." Signifies that by the intoxicating na- 
ture of these inventions, men were made to be- 
lieve that a lie was the truth, in numerous instan- 
ces ; and whereas, her complete destruction is 
plainly declared in verses 21, 23, so far as to say, 
" that she shall be fonnd no more at alk" h is 
O 



170 



A KEY TO THE 



obvious that the buildings of false religion shall 
go out of existence ; and at the same time it is 
signified that the evil dispositions of many people 
will lament that these inventions are detected ; 
which shows that they would practise them were 
it not that the truth has so detected them, that 
they can no longer deceive, and these bad mo- 
tives in the people, called the merchants, and 
kings are to be destroyed by and by. 

And in the last, or 24th verse, it is said, that 
" the blood of Saints, -and Prophets, and all that had 
been slain upon the earth, were found in her?* Mean- 
ing that all the innocent blood which had stained 
the minds of men (called the earth) had been shed 
by the same hateful spirit of selfishness which put 
forth those inventions. 



CHAPTER XIX. 

Verse 1, " After these things I heard the voice of 
much people in heaven" Signifies that while the 
pure testimony shall be poured out to its seventh 
degree, many will be converted to God, so that 
there will be much people in the heavenly spirit 
of truth, praising God for the destruction of the 
human inventions of religion. 

Verse 3, " And again they said, Allaluia, and 
her smoke rose up forever and ever" Which signi- 
fies that when the testimony of truth shall be de- 
stroying those human inventions, those who enter- 
tain the bad motives which 1 mentioned, still op- 
posing the testimony by objections, their objec- 
tions are like smoke to hide the light of truth from 
the by-stander ; " rose up forever and ever*" sig- 
nifies to the ages of ages, or as many ages as any 
of these inventions continue, so as to be consum- 
ing away by the testimony of truth which cie« 
etroys them, And, whereas, the reign of Christ 



SdOK OP REVELATION. 



I7i 



Will subdue all things unto himself, therefore^ 
when he shall give up the kingdom to God, forev- 
er and ever, or the ages of ages will be ended. 
And that the objections of unbelievers are, in this 
vision, represented by the figure, smoke, is evi- 
dent from the following consideration : that smoke 
is only a vapor, so are those objections, and that 
testimony which clearly pours out the name, or 
character of God, like rain upon the ground, dis- 
pels those objections from the minds of men, the 
same as a powerful rain clears the air of smoke. 

Verse 7, u The marriage of the Lamb is come, 
and his wife hath made herself ready" Signifies 
the fulness of the gospel dispensation, in which 
Christ brings the family of man to him, as a bride- 
groom brings home his wife, she makes " herself 
ready," by believing fn, and receiving Christ for 
her head and husband. 

Verse 12, " And I saw heaven opened " signifies 
an opening into heavenly things in the minds of 
the faithful ; " and behold a white horse" the testi- 
mony of Jesus ; " and he that sat upon him is called 
faithful and true" signifies Christ by his spirit go- 
ing forth on his testimony ; " and in righteousness 
he doth judge and make year" that is, he judgeth all 
men in righteousness, and makes war by his testi- 
mony, (or the sword which proe'eedeth out of his 
mouth, verse 15, which is the word of God,) against 
the devil, and his works, which is a righteous war, 

Verse 14, ;i And the armies in heaven followed him 
upon white horses " That is, those who are in the 
teavenly spirit of truth, follow Jesus with the 
same white, or pure testimony. 

Verse 15, It is said that "he ruleih the nations 
with a rod of iron" As in Psalm n, 9, which 
means that he rules in such wisdom and power 
as to dash and break in pieces every thing which 
is against his government. 

Verse 17, 41 And I saw an an^el standing in the sun, 
crying to all the fowls that fly in the midst of heaven^ 



172 A KEY TO THE 

come, and gather yourselves together unto the supper of 
the great GocL" " An angel standing in the sun/' 
signifies a light, and life-giving dispensation ; " the 
fowls that fly in the midst of heaver;." signify 
those heavenly thoughts which fly. or move by 
meditations upon those exalted objects which corn* 
pose the spiritual air in which the living soul 
breathes ; "come, and gather yourselves together 
unto the supper of the great God." signifies, let all 
those heavenly thoughts be gathered into the un- 
derstanding, or into the sensitive powers, where 
~~ j can see, and taste of a very great feast. 

Verse 18, " That ye may eat the flesh of kings* and 
of captains, and of mighty men, and the flesh of horses, 
and of chariots " Signifies that when those self- 
ish motives which lead men to fight against God's 
truth, as kings, and captains, and mighty men 
lead others in war. When these wicked motives 
of action, I say, shall all be killed, or slain by the 
sword of the Son of God, which proceeds out of 
his mouth : then those h ea V€ d I v thoughts, in med- 
itations, will feast upon the event, and the wicked 
movements of these motives will be eaten up. and 
lost in the contemplation of what Jesus Christ hath 
wrought, while he was subduing all things unto 
himself. 

Verse 19, "And I saw the beast, and the tangs of 
the earth, and their armies, gathered together to make 
war against him that sat upon the horse, and against his 
-vrnvur You may remember that we saw in xvi. 
16, that this same army was gathered to Armaged- 
dox. and there it remains, until we have an ao 
com:; of the overthrow of mystery Babylon the 
-great; and then, as this army stands at A imaged- 
jx>s, or the destruction of troops, it now comes 
to the " battle of that great day of God Almighty*' 
m which this army, now to be destroyed, makes 
war against Jesus and his army. 

Verse 20, " And the beast was taken, and with him 
~riij:W: prophet" We have seen before that the 



BOOK OF REVELATION. 



173 



woman who sat on the beast is taken, (that is, de- 
tected, and is burning,) which means the buildings^ 
or inventions of false religion which is the beast ; 
now we are told that the beast himself, or false 
religion itself is taken, found out, or detected ; and 
the false prophet with him is detected, that is, the 
teaching of lies is taken along with the beast, as 
they always wrought together, that is, mind ye, 
false religion, and the spirit that teacheth lies; 
" these both were cast alive into a lake of fire burning 
with brimstone" the testimony of truth, which is 
the fire, having detected them, immediately be- 
gins to burn or destroy them ; that is, the truth 
so instructs the people that they discover the de- 
ceptions they have been under, and give up to the 
truth, and their minds are made free by the truth, 
and this fire burns with brimstone, which means 
the breath of the Lord, or that moving of God 
which causes the word of truth to prevail. 

Verse 21, u And the remnant were slain with the 
sword of him that sat upon the horse r which sword 
proceeded out of his mouth : and all the fowls were 
filled with their fiesh" By the remnant, is meant 
those motives that led the thoughts and words of 
the people to fight against the truth ; which are 
the kings, captains, and mighty men, and those 
thoughts, words, and motions of selfishness in the 
people, which fought against the truth, are the ar- 
my that was led on ; and this is the remnant that 
was slain by the sword of him that sat on the 
horse, that is, the word of truth so enlightens, and 
instructs, and reforms the hearts and lives of the 
people, that it kills all those wicked motives, 
thoughts, motions, and words, with which they 
were exercised before, and all the fowls were fill- 
ed with their flesh : explained in the Key la 
verses 17, 18. 



Oi 



174 



A KEY TO THE 



CHAPTER XX. 

Verse 1, " An angel come down from heaven, hav* 
ing the key to the bottomless pit, (abyss,) and a great 
chain in his hand? We have seen before, that the 
whore is taken first, and is burning with fire ; next 
we have seen, that the beast is taken who carried 
her, and with him the false prophet is taken, and 
they both are cast into the lake of fire. The only 
source of iniquity that now remains is the devil, 
or dragon, the old first source of iniquity who 
gave the beast (when the beast first arose) his 
power, and seat, and great authority ; and the 
devil, or dragon, being left alone, without the help 
of the beast, or false prophet, or whore, he may 
now expect soon to share the same fate with them, 
for this angel coming down from heaven, having: 
the key of the bottomless pit, or abyss, signifies 
a dispensation from God, with such a searching; 
and powerly testimony, as to search out the re- 
mains of enmity and iniquity in men, and so to 
disclose its deceptions as to bind its power from 
deceiving them. 

Verse % shows plainly that the devil, satan, 
dragon, and old serpent, is the same thing, mean- 
ing the same serpent which first deceived the wo- 
man, Eve. And these, all of them, are a figure of 
the enmity, or main sources of iniquity which have 
reigned unto death so long in the world. 

Verse 3, " And cast him into the bottomless pit" 
(which Abner Kneeland, in a late translation of 
The New Testament, renders abyss,) whether 
abyss means a pit without bottom or not, the 
meaning of satan being cast into it is, that sin and 
iniquity are driven wholly from intelligent crea- 
tures into an unknown state, represented by the 
terra, bottomless pit, or abyss ; 44 and shut him np } 
vad set a seal upon him, that he should deceive the na- 
tions no more till the thousand years should be fulfil* 
hd y and after thai he must be loosed a little season" 



BOOS OF REVELATIONS 



Means that God had determined that iniquity 
should wholly stop for a season ; although the 
time had not yet come for it to be wholly destroy- 
ed, and therefore it is not yet said, that the devil 
is cast into the lake of fire to destroy him. 

Verse 4, " And I saw thrones, and they sat upon 
them, and judgment was given unto them*" Here 
we have a view of what is said in m t 21, " To him 
that overcometh will I grant to sit with me in my 
throne, even as I also overcame, and am set down 
with my Father in his throne.' 5 Signifying that 
those who overcome sin, or the devil, shall be ex- 
alted with delighting in the presence of Jesus by 
his spirit in their hearts, and in this throne with 
the Spirit of Christ, they reign over all their own 
senses, passions, and appetites, and these are the 
thrones mentioned in the present verse. And the 
judgment given to them, means that the spirit and 
light of truth, gives them judgment to discern be- 
tween that which is of God and that which is not 5 
so that they know how to refuse the evil and 
choose the good* Now, in addition to these on 
the thrones it is added : " and the souls of them 
that were beheaded for the witness of Jesvs y and 
they lived and reigned with Christ a thousand years*'* 
Whether they were actually slain or not, those 
who are willing to lose the head, or life of the 
old man, or man of sin, rather than to leave the 
truth, would lose their temporal lives rather than 
to leave the truth if they were put to it, and of 
course all such are, spiritually, martyrs, the souls 
or lives of these are said to reign in company with 
those on thrones, u with Christ a thousand years," 
or the same term that satan is bound, but you 
must remember that " a thousand years," men- 
tioned in this great vision, or any other length of 
time, is not time itself, but time is used as a figure 
of some spiritual process, therefore, you must not 
understand this to be just a thousand years, nei- 
ther do I suppose that any paticular length of time 
is intended* 



170 A RE? TO THE 

Verse, 5 " But the rest of the dead lived not agoftn 
until the thousand years 'were fulfilled. This the first 
resurrection" It appears then that the thousand 
years means the first resurrection or the first res- 
urrection, is the thousand years, which means a res- 
urrection in Christ, in the spirit of the mind, and, 
no doubt, many through all the gospel dispensation 
experience the first resurrection, which (I think) is 
the same as the thousand years. But, with regard 
to the rest of the dead who lived not again till the 
first resurrection, or thousand years were fulfilled, 
it appears that although satan, or sin, will be com- 
pletely shut up, or stopped, in that day when sueh 
a powerful testimony shall be ushered in from 
heaven, so that there will be no false religion to 
be supported, no false prophet teaching lies, and 9 
of course, no rebellion, nor fighting against the 
truth of God. Yet, there Will be many thoughts 
of the people, and, of course, many people who 
will not be quickened or made alive by the spirit 
of Christ, and so will not even then have a part 
in the first resurrection, these will stand open to 
the deception of sin or the devil. 

Verse 6. Those who have part in the first res- 
urrection, (it is said,). u shall be priests of God and 
of Christ " That is, they offer themselves and al- 
so the sacrifice of praise and thanksgiving, and 
make intercession by prayer, all which things are 
the work of priests. 

Verse 7. It is said, " And when the thousand 
years are expired, satan sha ll be loosed out of his pris- 
on" Signifying that when the first resurrection 
is completed in those who received it by means 
of that powerful testimony which bound satan ; 
then immediately after that great reformation is- 
accomplished, sin or satan will rise again in those 
who did not receive the first resurrection, or life 
in Christ, and a process like this has always been 
the case in all instances of real reformations from 
the commencement of the Christian era to this 



BOOK OP REVELATION* 



177 



day. When God has poured out a testimony by 
which many have been converted to God ; in the 
time of its process §atan seems to be bound, oppo- 
sition ceases, but as soon as the work of reforma- 
tion is accomplished, for which the testimony 
which effected it was sent : then sin, or satan, 
generally reigns in those who are not reformed, 
equal to what it did before. 

Verse 8, " And shall go put to deceive the nations 
that are in the four quarters of the earth*" (Mind 
ye, it is those who dwell in the earth, that is, in 
themselves, in the earthly mind, and have not ris- 
en out of themselves into Christ, and being in this 
sense in the earth, is the ground of their decep- 
tion, for their deception is this, that they think 
the} 7 can detect and stop the progress of divine 
truth by the sophistical arguments of the wisdom 
of this world.) " Gog," means leader, " and Ma- 
gog," means those who follow, so they are gather- 
ed, leaders and followers, 44 to gather them togeth- 
er to battle : the number of whom is as the sand 
of the sea. 5 ' Signifies that when satan, or sin^ 
shall make its last effort against the truth, all the 
sophistry of worldly wisdom that exists in all the 
earth, (or minds of men,) will then be raised for 
leaders, and all the vain imaginations, and false 
reasonings, and arguments will be made use of for 
followers, or soldiers ; and seeing they are all 
mustered, the number is as the sand of the sea, 
so now there must be another battle, but seeing 
the earth is ransacked in all its four quarters, and 
the host of darkness is all gathered to this battle, 
therefore, when they are all destroyed there will 
be no more war, and this we shall find will be the 
result of the battle. 

Verse 9, " And they went up on the breadth of the 
earth" (By which is signified that their sophisti- 
cal proceedings will be so extensive, that they 
will fill the whole earth, or minds of the people 
who are thus deceived ;) " and compassed the camp 



178 



A KEY TO THE 



of the Saints about, and the beloved city." That is* 
as they will not think they are fighting against 
God or Christ, but only against the Saints, which 
is another part of their deception ; therefore 
there will be such an army of sophistical, darken- 
ing, false reasoning thrown around the Saints, (as 
it appears that the Saints at that time will not 
have any special testimony.) that the Saints will 
seem to be wholly shut up like an army surround- 
ed by their enemies. But now hear what will fol- 
low : " and fire came clown from God out of heaven, 
and devoured them." Which signifies that the tes- 
timony by which so much has been wrought be- 
fore, will be given to the Saints in so powerful, 
and convincing a degree, as shall convince all the 
people that they have been fighting against God, 
and of course will devour all their army of world- 
ly wisdom and its sophistry, and vain imagina- 
tions, and false reasonings, and arguments to- 
gether. 

Verse 10, u And the devil that deceived them icas 
cast into the lake of fire and brimstone, where the 
beast and false prophet are, and shall be tormented 
day and night for ever and ever," /%/ So now the 
devil is detected, and is delivered, or cast into 
that testimony which is like fire, that is. continued 
to burn by the breaih of the Lord, which is like 
brimstone, for his final end, or destruction ; where 
he must be tormented day and night ; that is 5 
when the sun of righteousness shines in the minds 
of men, it is day, but when it is a time of gloomi- 
ness of mind, it is night. — But an objector will 
saj 7 , perhaps : How can the devil be tormented 
if he is not a real being, but only sin, or the en- 
mity, how can sin be tormented, and not the sin- 
ner ? — I answer, that sin cannot be tormented 
without the sinner, and yoa will find directly that 
the sinner is cast into the lake of fire and brim- 
stone with the devil : for the devil is cast in for 
that very purpose, to punish the sinner in order 



BOOK OF REVELATION. 



179 



io destroy the devil or enmity out of him, and his 
being tormented forever and ever, means (as I un- 
derstand it) until the devil is destroyed out of the 
sinner, and then the torment will end with that 
sinner. But the words, Jbrever and erer, I sup- 
pose, properly mean, to the ages of ages ; and I 
wish you to take notice, that through all the dis- 
pensations of the testimony of Christ, in his spirit- 
ual reign \ this torment of those who reject the 
truth has been continually going on, and will con- 
tinue in every generation of men, with those who 
rebel, until the last sinner is reformed. Take no- 
tice, also, that the term is, when speaking of the 
smoke of their torment, that it Ascendeth up, &c* 
which you know is in the present time, which is 
all the time, or ages of the gospel day ; and, of 
course, as the testimony of truth or of Christ has 
always been, is now, and will continue to burn 
and destroy sin or satan, and the beast of false re- 
ligion, and the false prophet, and torment those 
who worship the beast and his image and those 
who are led captive by the devil, until sin, false 
religion, and all the works of iniquity are destroy- 
ed, in which torment or destruction, " the smoke 
of their torment ascendelh up forever and ever,* 5 
or to the ages of ages. 

Verse 11," And I saw a great "white throne" sig- 
nified the ruling power of holiness extended over 
all nations, on which Jesus Christ sits to reign :. 
" and him that sat upon it, (Jesus,) from whose face 
the heavens and the earth fed away ; and there was 
found no place for them." Which means (that as it 
is said before that the heavens departed as a 
scroll when it is rolled together, vi, 14. And that 
the earth quaked, is mentioned a number of times, 
but they were not wholly put out of existence. 
But now it is said, there w r as found no place for 
them) that all other religion but Christ's as the 
heavens; and that the minds of men, which is the 
earth, will wholly be forever given up and lost m 



180 



A KEY TO THE 



Christ, in the process of the judgment now be* 

fore us. 

Verse 12, " And I saw the dead, small and gnat, 
stand before God" which means, that all who are 
dead in trespasses and sins, stand now continually 
from one generation to another before God, to be 
judged by Jesus Christ, who now reigns over all 
nations ; " and the books were opened, and the dead 
were judged out of those things written in the books, 
according to their works." Now let us see what 
ancient holy men said that we should be judged 
out of : 

lstly. One book is the creation of the world, 
Rom. i, 20, " For the invisible things of him frora 
the creation of the world are clearly seen, being 
understood by the things that are made, his eter- 
nal power and Godhead, so that they are without 
excuse." 

2ndty. Another book, out of which the dead in 
sins are judged, is the law, Rom. ii, 12, " As many 
as have sinned in the law, shall be judged by the 
law." 

3dly. Another book is the conscience and 
thoughts in the conscience togethe r with the words 
of man's own mouth, Rom. ii, 15, 16, " Their con- 
science also bearing witness, and their thoughts 
the meanwhile accusing, or else excusing one an- 
other, in the day when God shall judge the secrets 
of men by Jesus Christ. Luke xix, 22, " Out of 
thine own mouth will I judge thee, wicked ser- 
vant." " And another book was opened, which is of 
life." Question, What is the book of life ? An- 
swer, The word, book, is a figure, evidently mean- 
ing a book is which are kept the record of names, 
and " the book of life," means the record of God, 
Question, What is the record of God ? Answer, 
1. John v, 11, " And this is the record, that God 
hath given to us eternal life : and this life is in his 
Son." Question, How does a person get his name 
into the book of life, aed what is it to have his 



BOOK OF REVELATION. 



181 



jiame in ii ? Answer, By believing the truth, that 
God hath given him eternal life in Christ, 1. John 
v, JO, " He that believeth on the Son of God, hath 
the witness in himself: l\e that believeth not God. 
hath made him a liar, because he believeth not 
the record that God gave of his Son." So you 
may see that by believing the truth, the soul en- 
ters into that truth, or record of God, and is in 
the record, or book of eternal life which God hath 
given to all men, in his Son Jesus Christo 

Verse 13, ''And the sea gave up the dead that 
were in As the vain thoughts of the people are 
the sea, only consider how the vain thoughts of 
people hold one another back from submitting to 
the truth, when any one begins to think about re- 
ceiving the truth that he may be saved, he imme- 
diately casts in his mind, saying, What will the 
people think, and say r >f me ? This sea of vain 
thoughts holds myriads of people back from be- 
lieving in Christ, because they love the praise of 
men. But in the process of the judgment of 
Christ, this sea must give up the dead that are in 
it, or held by it ; 4i and death and hell delivered up 
the dead that were in them" u Death," here means 
spiritual death, being dead to truth and righteous- 
ness, this death gives up the dead that are in it 5 
because they are quickened by the same power 
that judgeth them. " Hell," means the state of 
the dead. It is well known by learned men, and 
a number of them have written it, so that I have 
learned it from their writings, that the Hebrew 
word Sheol, is the only word that is translated 
hell in our Old Testament Scriptures; and by the 
word, Sheol, the Hebrews meant the state of the 
dead, just or unjust. And, therefore, the same 
word, Sheol, is, in many instances, rendered grave* 
and pit] nevertheless, in some passages it is used 
figuratively to represent a very gloomy state of 
mini, as in 2. Sam. sxn, 6 : Psalm ix, 17 : Psalm 
lxxxvi, i3 : Psalm cxvi, 3 ; J$nah ii, 2 : and per- 
P 



182 



A KEY TO THE 



haps other passages. And the Greek word which 
answers precisely to the Hebrew word, Sheol, is 
Hades, and is often translated hell in our New Tes- 
tament Scriptures, but is sometimes rendered 
grave, as for instance s I. Cor. xv, 55, O grave, 
hell, hades, where is thy victory ? Therefore hell 
means the state of the dead, whether they were 
buried in graves, or in the ocean, or rotten upon 
the face of the ground, the word sheol, hades, hell 
was used to represent their unknown state ; and 
as Hades, (I think,) is the Greek word in the pas- 
sage now before us, in Rev. xx, 1 3, therefore, it 
means that the state of those who are spiritually 
dead, gives them up into a quickened state, in the 
process of the judgment by Jesus Christ, who 
quickeneth the dead. 

Verse 1 4, " And death and hell were cast into % 
lake of fire*'' 

Verse 15, " And whosoever was not found zvrit- 
(en in the book of life was cast into the lake of fire? 
As these particulars have all been explained al- 
ready, I shall only observe here, that it is evi- 
dently declared that those who do not believe in 
Christ, must be committed to the burning testimo- 
ny, which is kept burning by the breath of the 
Lord, in which they receive according to their 
unbelief and rebellion, until death and hell which 
is committed to the same burning with them is 
wholly destroyed ; and when death and hell are 
wholly destroyed, in that all men will believe ia 
Christ, and enter into the book of life, then shall 
be brought to pass the saying that is written, 1. 
Cor. xv?54, and Rev. xxi, 4, Death is swallowed 
up in victory. — And there shall.be no more death. 

Verse 14, " This the second death? For an ex- 
planation of the second death, read the Apology, 
showing that it is a death to sin, wrought by the 
burning testimony of God. 



BOOK OF REVELATION. 



CHAPTER XXI. 

Verse 1, " And I saw a new heaven and a new 
earth: for the first heaven and the first earth were 
passed away ; and there was no more sea" As all 
men first place their dependance on something 
that is not of God for their happiness, or heaven ; 
and even when they come to get religion, they 
generally invent things of their own, or receive 
those which others have invented for religion, or 
a heaven ; even those who profess Christianity 
stay in the outer court, or in ordinances, in their 
own doctrines and forms of worship, and depend 
on them for satisfaction or heaven* Now, in Li : e 
process of the judgment of Christ, all this first 
heaven passes away, and in an entire submission 
to, and learning of Christ, the soul rises out of 
any dependance on himself, on his own abilities, 
&c. which is the first earth, and entering through 
faith wholly into Christ, he receives Christ as all 
in all to him ; and this is the new heaven, or hap- 
piness, and the new earth or new state of mindj 
which is here evidently prophesied to become uni- 
versal, in that it is said, " and there was no more 
sea," showing that there will be no more vain 
thoughts, out of which to rise any more beast or 
false religion, or false dependancea 

1 have been more particular on several things 
in chapters xix, and xx, and this first verse of 
chapter xxi, because I thought they were but little 
understood. I shall now be brief. 

Verse 9. St. John says that one of the seven 
angels which had the seven vials, &c. came and 
talked with him saying : ;k Come hither, I will shew 
thee iht bride^ th> Lam&s wife" Signifying that it 
was one part of the extensive dispensation which 
gave those seven degrees of the testimony of truth, 
which shewed him the vision of the bride, the 
Lamb's wife. 

Ve&se 10, 44 And he carried me away in the spirit 



184 



A KEY TO THE 



io a great and high mountain, (the mount Zion, the 
exalted spirit of holiness,) and shewed me that great 
city, the holy Jerusalem, descending out of heaven 
from God. v This great city is built by God him- 
self : see Heb. xi, 10, " For he looked for a city 
which hath foundations, whose builder and maker 
God." Whereas we have seen that the city Bab- 
ylon was invented by men, the buildings also of 
that wicked city are men's inventions ; but the 
buildings of this great city are those people who 
are built for an habitation of God through the 
spirit, Eph. ii, 22 ; for this great city means the 
church of Christ which is his body, the fulness of 
.him who filleth all in all, Eph. i, 23 : for it is the 
bride, the Lamb's wife, and if I understand Eph. 
i, 23, it says, that the church or body of Christ is 
all things, and if so, this great city when it is com- 
pleted so that Christ shall fill all in all, tfill com- 
prise all of all nations. — From verse 11, to the 
end of the chapter, is represented the excellent 
qualities of the spirits of them who believe- in 
Christ so as to be parts of this city, or habitation 
oi God* 

lstly. " The wails of the city,' 5 meaning salva- 
tion which surrounds them. 

2nd!y. " The gates of the city,' 5 meaning the 
passages of the soul, out at which flow prayers 
and praises ; and in at which, flows the grace of 
God % 

3dly. a Three gates each way ; east, vvpst ? 
iiorth., and south,'' showing that they pray for all. 
end praise God for his goodness to all men, and 
that the grace of God flows to them from all 
things, adversity as well as prosperity. 

4thly. " The wall of the city had twelve foun- 
dations, and in them the names of the twelve 
.Apostles, 59 meaning that the Apostles were the 
first in this salvation. 

5thly, " The city is square, and equal in length, 
breadth, and height, 1 ' meaning that they are buil' 



BOOK OF REVELATION* 



up in the square equality of truth and righteous- 
Bess., 

6thly. " Its wall was of jasper, and the city of 
pure gold," showing, that the salvation, and those 
who are saved,, are very rich and have precious 
privileges.. 

7thly. " The foundations of the wall garnished' 
with all manner of precious stones/' showing that 
the doctrine of the Apostles was valuable and 
precious. 

8thly. " The street of the city pure gold, like 
transparent glass," shows that their standing is 
clear, that is, nothing in it to prevent one from 
-seeing how they walk, because they walk honest- 
ly as in daytime. 

9thly. "No temple in the city, for God A\ y 
mighty and the Lamb are the temple of it," shows 
that there is nothing in their religion which was 
built by the wisdom of man, for God and Christ 
are all their dependance. 

1 Othly.. " No need of the sun or moon to light- 
en die city, for the glory of God and the Lamb 
are the light of it." It means that they do not 
need the wisdom of men to instruct them, because 
they have that anointing that teacheth them of all 
things, 1. John ii, 27. 

llthly. "The kings of the earth bring their 
glory and honor into it." We have seen that the 
kings of the earth were all slain in the battle at 
Armageddon, mentioned in xix, 19, 21, and their 
flesh eaten by the fowls of heaven. But they 
were the kings of the first earth, which passed 
away ; but these are the kings of the new earth, 
meaning the leading motives to serve God, and all 
the glory and honor of these excellent motives 
are brought together into the habitation of God in 
the soul, for that is where the soul receives glory, 
honor, and peace in well-doing. 

12ihly. " The gates are not shut at all by day^ 
and there is no night there." That is, they praise 
P2 



Vf6 



A KEY TO T£g 



and pray without ceasing, and grace continually 
flows to them, and the inspirations of the spirit o! 
Christ constantly enlighten them. 



Verse 1, " A part river of water oflifep mean- 
ing the holy spirit of God. 

Verse % " And in the midst of the street of it r 
(that is, the street of the city,) and on either side of 
the river, the tree of life. n This is another repre- 
sentation of the church r for it is said, Psalm i, 2, 
3, That they who delight in the law of the Lord 
shall be like a tree planted by the rivers of water ? 
that bringeth forth fruit in his season, his leaf al- 
so shall not wither. Jer, xvu, 7, 8, saith, that 
the man whose hope the Lord is, . shall be as a 
tree planted by the waters, and spreadeth out her 
root by the river, and shall not see when heat 
cometh, but her leaf shall be green. Question, 
What is the fruit? Answer, It is good works, an 
upright life and conversation, works of love to 
men, doing good to them at every opportunity % 
which is yielding fruit every month, " and its 
leaves are for the healing of the nations." The 
leaves of the tree, mean the words of the testimo- 
ny of truth. As the leaves of a tree are put forth 
and made to grow by the sap, or juice, of the tree 
which lives and circulates through the whole tree T 
30 the words of the testimony of truth which are 
spoken by the Saints, are put forth by the living 
word, or spirit of God in the soul, and these words 
are healing to the souls of men. When any are 
wounded by sin, these words proclaim forgiveness 
>f sins by the blood of Jesus ; when any are cast 
down with doubts and fears, these words proclaim 
health and salvation to the sick and weak soul 
through the precious Jesus. And thus the leaves 
M the tree are for the healing of the nations^ 



CHAPTER XXII. 



KOOK OF REVELATION 



Now, in regard to this great -city, the first time- 
!t is mentioned by name ? is chap, xxi, verse 2> 
" And I, John, saw the holy city, new Jerusalem^ 
coming down from God ou£ of heaven, as a bride 
adorned for her husband." On which, (as I have 
noticed other particulars, and as this is the last 
figure I have to treat oQ I would submit the fol- 
lowing advice and considerations : Yeu are not 
to suffer your mind to run literally upon this sub- 
ject, according to the old, dark idea, as though 
some hundreds of years hence, a certain great 
temporal city will come down to this literal earth 
adorned with streets and walls of literal gold and 
precious stones, and pearls, from up above the lit° 
eral starry heavens where it is now imagined tc 
exist, and is only waiting for the end of the mate- 
rial world, and then it will come down, &c. But 
if you would get instruction, consider, 

1st. That the dispensation of Christ is a spirit- . 
ual dispensation ever since his spiritual reign or 
kingdom begun, and is not of this world, of course, 
none of the things, nor elements of this world are 
any part of Christ's Kingdom while in their pre- 
sent state, and, of course, must be all renovated 
before they can be any part of his Kingdom, or 
of this city, u new Jerusalem, 55 which is his King- 
dom, for its being called 64 new Jerusalem, 55 signi= 
fies that it is in a new-made, or renovated state,-, 
from which you may see, that this Scripture does: 
not allude to literal things, but to spiritual things. . 

2ndly. I will now speak of its coming down 
from God out of heaven, as a bride adorned for 
her husband, As a bride retires to the chamber 
to put on her attire, and her ornaments to prepare 
to stand with her bridgroom at her marriage, so 
the soul retires from every thing outward and lit= 
eral, into the secret silence of the mind where he 
can find God and heaven, and whMe he there 
bows to, adores, and loves God, he receives the 
garments of salvation, and " the ornaments of ;& 



188 



A HE? TO THE 



meek and q^iiet spirit, which is in the sight of God;, 
of great price," like those precious things which 
are said to adorn this city, 1. Pet. in, 4* There 
also he receives the testimony*; and in this testi- 
mony he comes "down. from God ©ufcof heaven, 
like a bride adorned for her husband." I raean 
that the soul is now prepared to stand with the 
spirit of Christ in the testimony of truth, as a bride 
stands by her husband in marriage, that in this 
testimony he comes down to the understanding of 
those who are ignorant, and in this sense are as 
much below the knowledge of God as the literal 
earth is below the starry heaven.- — I would here 
observe that there is not enough of this retiring, 
and waiting on the spirit of Christ for the testimo- 
ny, for it is still so smoky is the moral world, that 
but few hav;e yet learned how much, or how great 
a degree of the anointing that teaeheth all things, 
(which is the inspiration of God,) a man may now 
receive, It is obvious that very few have any 
faith in it, and, of course, they never look for it, 
and consequently remain entirely ignorant of it ; 
let such a person remember, that all he can say 
against present inspiration, can prove nothing 
more than this, that he is entirely ignorant of the; 
subject.. 

Note. I hav^ now presented the reader a " Key" to> 
open the mysteries of this book, called " Revelation," and 
if you wish to know what it is that I call this-'* Key ?" I an- 
swer : It is the manifest sense of the rest of the Holy Scrip-, 
tares, which I have used as a u Key" to open the mysteries 
of this book ; and I hope it will not be in vain that 1 now : 
have handed Ihis u Key" to you ; and i£ you are doubtful 
whether I have presented the manifest sense of the rest of 
the Scriptures in this case, you must search the Scriptures- 
for yourselves, and see : as those quotations which I have 
here made, will, of course, help you in searching for your- 
selves. 1 could have quoted Scriptures which would obvi- 
ously have substantiated nearly every individual explana-, 
tion which I have given, and this I should have done, but, 
that I was unable to undertake so large a publication as this, 
would then have been. There are several things now to 
be noted : 



BOOK OP REVELATION* 



189 



The first is, That you may perhaps take notice that I 
have not given ia every instance a definite explanation of 
time, numbers, weight, and measure ? all of -which are used as 
figures to represent spiritual calculations, processions, and 
successions ; as for instance, for time, fct three days and an 
balf," or " forty-two months-," or " a thousand years." For 
numbers, " six hundred and sixty-sis," as the number of the 
beast, " twelve hundred and sixty days," or u one hundred 
and forty-four thousand," &c. For weight, u about the 
weight of a talent," u a pair of balances." For measure, 
u furlongs," " cubits," u a reed," &c. Although I have not 
passed them wholly unnoticed ; yet, I confess, although I 
am confident they are figures, it is beyond my comprehen- 
sion to explain them particularly, because I have not yet 
been able to find a u Key" to them in the rest Of the Holy 
Scriptures. 

Secondly, There are several passages in this last chapter, 
which have been used as proofs of the doctrine of endless 
pain, which are not parts of the vision, although the figures 
of the vision are mentioned in them, but are declarations 
made to St. Johu at the end of the vision, shewing the con- 
sreque-nce&.of well-doing, and iil«doing,which all must receive 
according to their works, while the contents of the vision 
are fulfilling before ;ts completion. 

As first, Verses 10, 1 1, 12. Verse 10, 14 And he. saith unto 
me, Seal not the sayings of the prophecy of this book : for the 
time is at hand.' 1 '' That is, as this vision began before the 
spiritual coming ef Christ to judge ail nations and reward 
them according to their works, therefore he meant that the 
time of his cotning was at h^nd. And then says, verse 15, 
" He that is unjust , let him be unjust still : and he which is 
filthy, let him be filthy still : and he that is righteous, let him be 
righteous still : and he that is holy, let him be holy stills Sig- 
nifying, as his spiritual coming was at hand, it was not to 
be expected there would be any great change in the right- 
eous or wicked until he should come, and overturn and set 
things in order, And, therefore, says in verse 12, * 4 And be- 
hold, I come quickly ; arid my reward is with me, to give everg 
man according as his ivorks shall oe." And there is no other 
stnse m which you can, with any color of reason, under- 
stand th s passage. For, consider Christ's coming when you 
will, you cannot suppose that he is willing for men to re- 
mam unjust and filthy before his coming. And. from every 
consideration, what I haye stated is the obvious sense of the 
text. 

The next passage to be noted, is in verses 14, 15, " Bless- 
ed are they that do his commandments, that they may have right 
to the tree of life, and enter in through tht gates into the city." 
u For without, Are dogs, and sorcerers, and whoremongers, and 
murderers, and idolators, and whosoever loveih or maketh a lie." 
I have shown that the u city," means the church of God, oi 
those spirits or people who are in the new Jerusalem, or ren 



im 



A KEif TO THE 



ovated state of mind ; therefore, those people who do th'e 
commands of ChriBt, which is, to love their fellow-men, 
u have right to the tree of life," which is the church, or 
renovated state, and they enter into the gates of the city, 
which are prayer and praise to God and the Lamb. But 
those who live in the devouring- spirit of hatred, and are, 
therefore, called dogs ; and those who are deceived by the 
sorcery of mystery Babylon ; and those who go a whoring 
after false Gods ; and those who worship their*own inven- 
tions for idols ; and those who have the spirit of hatred or 
murder ; and these who love, and make a lie to maintain 
such abominations : these, I say, are outside of that holy 
city, or holy spirit of truth, and love, and purity ; and you 
need not go into another world to find the truth of this, for 
it is now fulfilled in time ; and this, I apprehend, is the 
proper meaning of the text. 

The next and last text which I shall explain now, is ia 
Terses 18, 19. 

Verse 18^ u For I testify to every man that heareth the words 
of the prophecy of this book, (that is, the book of Revelation,) 
if any man shall add unto these things, God shall add unto him 
the plagues thai are written in this book," Question, What 
is it to u add to the words of the prophecy of this book 
Answer. As the doctrine of endless misery cannot be found 
in this* book, therefore, it seems, if a person says that the 
doctrine of endless misery is taught in this book, he adds all 
that horrid, ungodly doctrine to this book. Well, how 
does God add the plagues to him, which are written in this 
"book ? Answer, As God, in his wise economy, has so fixed 
the constitution, and state of every man's mind, that he 
necessarily receives the fruit of his own doings; and as the 
man whose understanding is so blind that he adds the doc- 
trine of endless misery to this book always entertains many 
inventions of the beast of false religion ; therefore, when 
the testimony is poured out against his inventions, he is 
plagued according to what is written in this book, particu- 
larly in the 16th chapter. 

Verse 19, 4 * Jlnd if an$ man shall takeaway from the words 
§f the book of this prophecy, God shall take away his part out of 
the book of life, and out oj the holy city, 8cc, As this book evi- 
dently prophesies the complete destruction of sin and mise- 
ry, and death and hell ; the man who denies that it teaches 
this, takes away from the words of the book ; yea, he takes* 
away the principal thing which is aimed at in all the proph- 
ecy of this book. Well, how is his part taken away out of 
the book of life f Answer, As he does not believe that God 
has given him eternal life in Christ, as God's record' is> 
which is the book of life, and, of course, depends on his own 
doings to turn the point of eternal life, or, if he is a Calvin- 
ist, he fears he is not one of the Elect ; and, of course, at 
any rate, while he denies that God has given to all men 
eternal life in Christ 5 which God's record is, and which fs 



BOOK OP REVELATION. 191 

the boot of life, unbelief keeps him out of the book of life ; 
and, although it is his part to believe the record of God, 
and enjoy the sweets of such a faith, yet his part is thus 
taken away by his unbelief ; and the holy city, being that 
heavenly state of mind, in which those who are in it, behold 
through faith the restitution of ail things by Jesus Christ, 
and rejoice in it, and pass the gates of prayer for the eter- 
nal salvation of aH men, and praise God in believing that 
their prayers will be answered, &c. This unbeliever, you 
see, has all this, his part in the holy city, (and much more 
than I have named,) taken away by his unbelief. Thus, I 
think, I have given a proper view of the sense of this text 
also. I shall now conclude by observing: 

It it obvious that the old serpent, dragon, devil and satan are 
the same, or all of them are used as a figure of the same 
thing, which is sin, that has always reigned in the world 
unto death. It is further obvious, that there arose, and was 
established in Christendom, (I think, from the second to the 
seventh century,) a kind of religion which has all the na- 
ture and power of the devil m it, that this is signified by a 
beast rising out of the sea. 

That this religion always had with it the teaching of lies 
and this is signified by the False Prophet. That this abom- 
inable religion has put forth numerous inventions, such as 
false doctrines, and thousands of silly and useless ceremonies, 
and many hateful and destructive practices. And that 
these inventions altogether are signified by the figures of a 
great city, and a woman riding on the beast. It is further- 
more obviously signified in this vision, that Christ reigns 
over all the world in such a manner that he will destroy : 
Firstly. All the inventions of this wicked religion. 
Secondly, That he will utterly destroy this hateful reli- 
gion, together with the teaching of lies. 

Thirdly. That he will destroy all those leading motives*, 
and movements in the people that were exercised by that 
religion of the beast. 

Fowrthly. That he will destroy all those earthly, sophis- 
tical arguments and objections, which, without any false 
reiigi©*), the devil himself, or sin, can raise against the truth. 

Fifthly. That he will destroy the devil himself, together 
with death and hell. 

Sixthly. That he will finish the old state of things, called 
the first heaven, and the first earth, and the sea, and make 
a new heaven, and a new earth, and there will be no more 
sea, or vain thoughts of the people. 

Seventhly. And make a declaration, u Behold the taber- 
nacle ol-God is with men, and he will dwell with them, and 
they shall be his people; and God himself shall be with 
them, their God. And God shall wipe away all tears from 
their eyes ; and there shall be no more death, neither sor- 
row, nor crying, neither shalJ there be any more pain ; for 
the former things are passed away. And he that sat u$m 



1S2 



THE PI* RE TESTIMONY. A HYMN* 



the throne said, behold, I make all things new. And he 
§aid unto me, write, for these words are true and faithful. 
And he said onto me, it is done, I am Alpha and Omega, 
the beginning and th> end." 

Now, as this vision prophesied of the revolutirr.s. 01 
changes in the moral world, or Kingdom of Christ, through 
the whole of his reign, so it evidently prophesied that the 
final issue, and conclusion of his reign should be the restor- 
ation of Universal Order, Peace, Harmony, and Felicity ir. 
.he Universe of God. 



THE PURE TESTIMONY.— A HYMN 

| The pure testimony picks out things invented, 

And kindles a fire to the same ; 

And hypocrites soon will be sorely tormented, 

To see all their works in a flame. 

The pure testimony exults io the cross ; 
Encourages faith, and discovers the dross : 
While Babylon trembles for fear of her loss. 

g The pure testimony has no selfish movements 5 

It stands independent of men ; 

It seeks to exalt nothing else but a Saviour, 

And bends all its force against sin. 

It holds nothing else but Christ Jesus for all , 
The only foundation which never can fall : 
The precious Redeemer in every soul. 

3 Then fill up your vials with pure testimony, 
And let the world hear it again ; 

O. come ye. from Babylon, Egypt, and Sodom 
Through faith in the Lamb that was slain. 
And pour cut your vials ye angels of God, 
And follow the teachings of his Living word 
The pure testimony will cut like a sword. 

4 The pure testimony beats down sin and satan^ 
And beast, and false prophet, and whore, 
Proclaiming to rebels, reconciliation, 

And calls upon them to adore. 

The pure testimony says, sia is destroyed; 
Transgression is finished, and death is made void 
Believe it, 0, sinners, and trust in the Lord. 

5 A battle is coming between the two kingdoms, 
The armies will gather anon j 

The pure testimony, and satan's vile legions, 
*\\ ill fight for the empire, and crown ; 

But Jesus will vanquish the legions of Hei: 
Ana fully exterminate all that reoel : 
The pure testimony will surely prevail. 



A 

SUPPLEMENT 

TO THE FOREGOING 



♦ear the conclusion of the whole matter. — Scwptob*. 



NORWAY, MS. 

MUNTEB FOR THE AUTHOR, BY ASA BARTO& 

1827. 



SUPPLEMENT, 

WHEREAS, in going through with the work 
which I had proposed, I have, in several instances, 
dispensed with satisfying my own mind lest I 
should not have room; and now, having a little 
room left, I offer the following Supplement : 

A principle point which I have but sketched in 
the foregoing work, is that of rewards and punish- 
ments ; and as the " Apology" is offered to those 
who dispute the truth of Universal Reconciliation, 
I know that such, especially Arminians, consider 
rewards and punishments of such importance that 
they suppose eternal life is the reward of well-do- 
ing, and eternal damnation the punishment for evil- 
doing ; and I know furthermore, that such persons 
are, generally, quite inquisitive with regard to i h is 
point, and will, probably, after reading all the 
foregoing workj wish to know what I say about 
rewards and punishments. 1 will, therefore, now 
attempt to give a Scriptural view of this point : — 

It will probably be remembered that 1 have al- 
ready shown that the motive of our Creator in 
punishing man for sin, is to reform him, to hring 
him back from his wanderings, and to make him 
hate his own wickedness by means of causing the 
fruit of his wickedness to become bitter and hate- 
fa), as it is written : " When thy judgments are 
abroad in the earth, the inhabitants of the world zcill 
learn righteousness." Isaiah xxvj, 9. 

I have also shown (1 hope to satisfaction) 
that whereas God knows how to reform the wick- 
ed, and will, sooner or later, reform them all, 
therefore punishment will come to an end as soon 
as the purpose is accomplished for which it was 
intended. And as I have argued that the gospel 
hat nothing to do with punishment, but is the 



SUPPLEMENT, 



proclamation of good tidings, it will probably be 
asked : By what law does God punish the wick- 
ed ? 

I Answer, By his own unchangeable law. thai 
immutable rule of right which requires us to love 
God supremely, and to love our fell ow*men as 
ourselves 5 that law which was given in form to 
Israel by Moses ; that law, the work of which is 
written on every man's heart, both Jew and gen- 
tile. As it is written, Rom. 11, 14, 15, " The gen- 
tiles which have not the laze, [that is, have not the 
form of it on paper,] do by nature the things contain* 
*d in the law, these having not tin law, are a law tltw 
to themselves* Which shew the work of the law writ* 
ien in their hearts," &c* This is that unchangeable 
law of God by which all men are punished ac- 
cording to their degree of knowledge of right and 
wrong, and according to the degree of their 
crimes. 

I am aware that it may be objected that St. 
Paul saitb, while speaking of the priesthood of 
Aaron under the law of Moses, and of the priest- 
hood of Christ succeeding it, Heb. vji, 12, "For 
the priesthood being changed, there is made of necessi- 
ty also a change of the laze." 

But I Answer, Only search the context and 
you may perceive that he did not mean a change 
of the moral precepts of the law, nor of its re- 
wards and punishments ; but he meant that there- 
was a change of the law relative to the gifts and 
sacrifices which the priest would offer for the peo- 
ple ; for as the priests of ihe house of Aaron were 
made priests after the law of an outward, or car- 
nal commandment, therefore they had gifts and 
sacrifices to offer for the people, which were only 
figures of heavenly things ; but that Christ being 
made a priest after the power of an endless life, 
therefore the law was changed with regard to of- 
ferings for the people, because he, in the room oi 
offering only figurative sacrifices which could not 



SUPPLEMENT* 



197 



lake away sins, was to offer himself without spot 
to God, so as to take away the sin of the world, 
Jesus Christ himself showed that he would not 
change the moral precepts of the law, Matth. v, 
17, 18, 19, " Think not that I am come to destroy the 
law, or the prophets : I am not come to destroy, but to 
fulfil* For verily I say unto you, Till heaveiiS&d 
earth pass, one jot or one tittle shall in no wise pass 
from the law, till all be fulfilled. Whosoever there- 
fore shall break one of these least commandments, and 
shall teach men so, he shall be called the least in the 
kingdom of heaven : but whosoever shall do, and teach 
them, the same shall be called great in the kingdom of 
heaven." He therefore shows plainly that those 
who should do the commandments of the law, 
which was to love God and men, and teach others 
so, should be highly esteemed in the time of his 
spiritual reign, which is called the kingdom of 
heaven, but that those w T ho should do, and teach' 
to the contrary, should be lightly esteemed in hi> 
reign or kingdom. 

Hence, we see that Jesus Christ w r as a teacher 
of the law r , as well as a preacher of the gospel, 
and that the just law of God was to be in force 
in the time of his reign, or in his kingdom, which 
now rules over all men. I have before showed 
that the great w r ork which Jesus Christ wrought 
by his death and resurrection, w r as to destroy sin 
and abolish death ; so as to^give all men a release 
from death and hell in due time. But you must 
remember that Jesus Christ did not destroy the 
law which condemned man to death, if he had, 
man w T ould not die ; but as the law r follows all 
men with, its just penalties until they are dead, 
which is all that the law demands, therefore it is 
obvious that the law of God is still in force upon,, 
all men, and as it condemns us all to death for 
the first transgression, so its penalties require due 
punishment for every offence which we commit. 
1 know that some have thought that Christ suffer- 



SUPPLEMENT 



ed for us as a substitute in our plac€, that is, that 
he bore the penalty of the law for us, so that we 
might be acquitted, and not suffer the penalty of 
the law at all. 

But both our daily experience and the testimo- 
ny of Holy Scripture contradicts this notion. As 
we see daily that our fellow-men die, which is suf- 
fering the penalty of the law, and St. Paul saith, 
Rom. vii, 1 , " That the law hath dominion over a man 
as long as he liveth? Therefore Jesus did not die 
as a substitute for man, to save man from the due 
reward of his deeds, but he died (as I have show- 
ed before) to destroy sin, so to bring man's re- 
bellion to an end, that man may no more deserve 
to be punished ; but he did not die to save man 
from being punished as much as he deserves 5 
therefore, as the just law of God is stifl in force 
with all men, as much as it ever was with any 
man ; we way readily perceive why the Holy 
Scriptures of both Testaments are so unanimous 
in their declarations that God will render to eve- 
ry man according to his works ; as for instance, 
Psalm lviii, 11, u Verily there is a reward for the 
righteous : verily he is a God that judgeth in the 
earth? Isaiah iii, 10, \% " Say ye to the righteous 
that it shall be well with him, for they shall eat 
the fruit of their doings. Wo unto the wicked, it 
shall be ill with him, for tht rezvard of his hands 
shall be given him? Rom. n, 6, en to 9, " Who 
will render to every man according to his deeds : to 
(hem who by patient continuance in well-doing, fyc 9 
eternal life, but unto them that do not obey the truth r 
but obey unrighteousness, indignation and wrath, trib- 
ulation and anguish^ upon every soul of man that do* 
eth evil ; but glory, honor, and peace to every man 
that worketh good? Eph. vi, 8, "Knowing that 
whatsoever good thing any man doeth, the same shall 
he receive of the Lord, whether he be bond or free? 
Col. hi, 25, ^ But he that doeth wrong, shall receive 
far the wrong that he hath done * and there is no re- 



SUPPLEMENT, 



spect of persons." And Jesus Christ showed plain- 
ly that when his spiritual reign should take place, 
(which is now in being over all nations,) he should 
judge and reward all men according to the same 
unchangeable law of God : see Matth. xvi, 27^ 
" For the Son of man shall come in the glory of his 
Father, with his angels ; and then he shall reward 
every man according to his wcrks. n Every person 
therefore may be assured he will receive of Jesus 
Christ (who now reigns) according to his works* 
If you are merciful, my friends ; if you are in a 
spirit of habitual love and benevolence to all men, 
if you readily and freely forgive every injury; if 
you are in the practice of listening to the cries of 
the poor and distressed^ and rejoice to have it in 
your power to relieve the afflicted, and use every 
opportunity in your power to do it, and exercise 
that same ra^rcy to others,, that you wish others 
to exercise towards you ;, if you do thus for Je- 
sus Christ's sake, because he has set the example^ 
and commanded you so to do r then you may 
look to Jesus, and you find him merciful, and be- 
nevolent, and forgiving \ you may cry to him for 
what you need, and he wilfc appear to listen to 
your complaints, and you will feel him in your 
hearty ready to relieve your afflictions, and you 
have all reason to expect that he will smooth your 
pillow in the hour of death, and that you shall die 
in full hope of a glorious resurrection to immor- 
tality and eternal life* But if you walk contrary 
to this; if you shut up your bowels of compassion 
against your felfow-men ; if you can stop your 
ears at the cry of the needy ; if you retain 
a spirit of hatred and revenge against those who* 
injure you ; in short, if you do not regulate your 
heart, and life, and conversation, by the example 
and precepts of Jesus Christ, but walk in the im- 
agination of your own foolish heart ; then, in the 
time of your calamity and distress, you may call 
npon Jesusj but he will not answer yoe i but he 



will seem to you to be just as cruel, and as un- 
merciful, and as little benevolent towards you, as 
you have been towards your fellow-men { and if 
you shall not have suffered enough before the 
time of your death, to reform your cruel, wicked 
heart, he will appear to you to be against you in 
the hour of death, and you will probably be shut 
up, in that distressing hour, in despair of future 
and eternal salvation ; for he has said : " What 
measure ye mete with all, it shall be measured to you 
again.'' 

Now, let no person say in his heart: Well, 
whereas all men will finally be saved, it will make 
no difference finally, whether I live righteously 
or wickedlv. I will therefore live as wickedly as 
I list. 

Now, I do not know as there is a person in cre- 
ation who forms such a conclusion from these 
premises, and I doubt whether there are many at 
least : but whereas, other christians say that the 
wicked think so : if one does think so, I have to 
tell him that he is grossly deceived in two partic- 
ulars, viz. : first, that he thinks the way of sin is 
more pleasant than the way of obedience, where- 
as the way of sin is the wa} r of disquiet and mise- 
ry ; while the way of obedience is the pleasant 
way of peace. Again, he does not remember that 
if he does not quickly forsake his wicked way, 
he must endure stripes enough to reform his stub- 
born heart, and that " it is a fearful thing (in this 
case) to fall into the hands of the living God" Thy 
wickedness, O sinner, will overtake thee', sooner 
or later, if thou continuest treasuring of it up. 
Leave off thy sins, therefore, voluntarily, and look 
to Jesus, believing in that gift of God which is 
eternal life upon all men beyond all rewards and 
punishments* 




ATA, 



Page 21, 18 lines from bottom, for men, read u aft men. u 
Page 48, 5 lines from top, for know how, read, " know not 
how." Page 59, 11 lines from bottom, for day, read " dry." 
Pas(S 74, 4 lines from top, for Gallatiana, read * 4 Coloss-iansJ* 
Page 131, 8 lines from bottom, for days, read " dogs^ 



If the life of the Author should be spared, and his health 
(which is now very low,) should be competent to the work, 
he proposes publishing, (not long hence,) a small Book, with 
nearly the following title : — 44 A Treatise on the Mighty 
Conquest, and Successful Reign of Jesus Christ: and the 
Glorious Triumphs of the Redeemer, and the Redeemed, 
over Six, Death, and Hell." — As the Author desires to be 
informed, (before he publishes,) whether such a work would 
be acceptable to the public, he offers this proposal for €en> 
sideraiiptt. 



3PROFOSAX.. 



AT THE 



OXFORD BOOKSTOBJ3, 

NORWAY, MAINE, 

3J>Y BE HAD A variety of BOOKS and 
PAMPLETS, treating of the Doctrine of UNI- 
VERSAL SALVATION; anions which are 
KNEELAND'S Sermons on the Divine Benevo- 
lence — 

BALLOU'S NOTES on the Parables. 
WINCH ESTER'S DIALOGUES. 
KNEELAND'S controversy with McCALLA. 
BALFOUR'S INQUIRY. 
HISTORY of UNIVERSAL1SM. 
The UNION of CHRIST and his CHURCH. 
&c. &c. 

At the same place may also he had a verj great 
variety of Religious Works, consisting of 
SERMONS BIOGRAPHIES, TRAVELS, 

JOURNALS. MEMOIRS, &c. &c, 
BIBLES, TESTA MEMTS, HYMN BOOKS, 
&c. 

With a large Assortment of MISCELLANE- 
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Also — For sale at the Oxford Bookstore, A ve- 
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STATIONARY; among which are, 

MORSES, CUMM;NGS. VVOODBRfDGES, 
PARISHES and GOLDSMITH'S GEOGRA- 
PHIES. 

Whelpleys and Butler's HISTORIES. 
Understanding READER: 
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Evangelical INSTRUCTER i 

Columbian ORATOR : 

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Scientific CLASS BOOK : 

Easy LESSONS: 

Student's COMPANION : 

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sols and Chesman's GRAMMAR : 
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ARITHMETIC : 
With almost every School Book extant. 

LIKEWISE 

Most of the CLASSICAL BOOKS, used in 
ACADEMIES— such as 
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Greek TESTAMENT, &c. &c. 

—ALSO — 

A good Assortment of MEDICAL BOOKS, in 
all the branches of that Department, and any 
work not on hand will be procured at short notice. 

All the above with numerous other articles in 
the BOOK and STATIONARY Line will be sold 
very low for CASH or RAGS. 

(fc7°0rders attended to the same as on personal 
application, and every favor gratefully acknowl- 
edged. 



Likewise at the Oxford Bookstore, may he ha8, 
FOOLSCAP, POT, LETTER AND 
WRAPPING PAPER : 
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PRINTING. 

BOOKS, PAMPHLETS, HANDBILLS. 
CARDS, SHOP BILLS, JOB 
PRINTING generally, 
Executed at the Oxford Bookstore, with neatne* 
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* t * Orders for Printing are respectfully solicited j 
and no exertions will be spared, to give satisfaction? 



LIBRARY OF CONGRESS 



0 021 897 884 8 





